Matt Capps Christianity, Faith, Philosophy, Religion

Church History Teasers (Part 5): Anselm’s ‘Proslogion’

Brief Outline of the ‘Proslogion’ by Anselm of Canterbury

Preface
Anselm’s purpose for writing Proslogion is to find “a single argument which would require no other proof than itself alone…to demonstrate that God truly exists.”

Chapter’s I – XXVI
The argument starts with a statement that man was created to see God, that man has an innate hunger to know his creator. This hunger exists because man was created with implanted ‘understanding’ that God exists, even though the fool argues that God does not exist. Anselm argues that all men , if honest, must admit that there is something, ontologically, “which nothing greater can be conceived to exist.” For this reason God cannot even be “conceived not to exist.” To prove this statement Anselm calls to attention the presence of good in ascending degrees of goodness, which ultimately leads to a supreme good, or source of all other goods, which is God. For all things can be traced back to the existence of God, since “they cannot exist at all without” God.

On Behalf Of The Fool– An Answer to Anselm’s Argument By Gaunilo
Gaunilo replies to Anselm by making a distinction between the ‘real object’ and the ‘understanding’. He argues that “the real object is one thing, and the understanding itself, by which the object is grasped, is another.” He then calls for a proof, beyond his own assumptions that this object truly does exist. Gaunilo likens Anselm’s argument that although one can imagine the most beautiful island it does not prove that such an island actually exists.

In Reply To Gaunilo’s Answer– In behalf of the fool
In answering this objection Anselm applied Gaunilo’s logic to any other object of understanding in creation and argues that “if it can be conceived at all, it must exist” in some sense or another. Anselm makes the distinction between that which exists, and that which is necessary for all other things to exist. He argues that “using the lesser good to the greater” argument, we can form a considerable notion of a being than which greater is inconceivable.” For Anselm the scripture attest to this line of logic in Romans 1:20, “For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse.”

Key Quote
“Teach me to seek you, and reveal thyself to me, when I seek you, for I cannot seek you, except you teach me, nor find you, except you reveal thyself. Let me seek you in longing, let me long for you in seeking; let me find you in love, and love you in finding. Lord, I acknowledge and I thank you that you have created me in this thine image, in order that I may be mindful of you, may conceive of you, and love you; but that image has been so consumed and wasted away by vices, and obscured by the smoke of wrong doing, that it cannot achieve that for which it was made, except you renew it, and create it anew. I do not endeavor, O Lord, to penetrate your sublimity, for in no wise do I compare my understanding with that; but I long to understand in some degree your truth, which my heart believes and loves. For I do not seek to understand that I may believe, but I believe in order to understand. For this also I believe,   that unless I believed, I should not understand.”

In many ways Anselm’s Proslogion is a philosophical devotional. To adapt the words of C.S. Lewis, ‘hard doctrine or philosophical theology are often more helpful in devotion than the modern idea of devotional readings’. Proslogion is more a philosophical work than a devotional, but has devotional value for the Christian thinker.

In short, Anselm sought to provide one argument for the existence of God that required no other proof beyond the argument itself. The end result was what has now come to be known as a classical example of the ontological argument. Proslogion is truly a good model, within certain boundaries, of ‘faith seeking understanding’, or an ‘example of meditation on the grounds of faith.’

Anselm’s argument style is philosophical, in that he attempts to argue proof of God from following the rules of logic. The devotional qualities are obvious from the preface, Anselm calls the reader to cast aside all other cares and “enter the inner chamber of your mind; shut out all thoughts save that of God…and seek him.” Anselm’s heart is clear, “let me seek you in longing, let me long for you in seeking; let me find you in love, let me love you in finding.” For Anselm, “there is…so truly a being than which nothing greater can be conceived to exist, that it cannot even be conceived not to exist; and this being you are, O Lord, our God”, and “no one who understands what God is can conceive that God does not exist.” Anselm attempts to prove that all men understand that God exists, whether they acknowledge it or not.

It seems well to mention the only boundary that this author might add to sober Anselm’s argument. One must never assume that reason is neutral, reason has, like all other things, been devastated by sin. Therefore, it is not by reason alone that one may truly find God. While reason may point to God, Romans 1:20, it may never remove the separation caused by sin. Gaunilo argued this in his response to Anselm, “for it should be proved first that this being itself really exists somewhere” beyond mere “hypothesis.” Yet Gaunilo may over step his argument by qualifying the former statement in adding that the existence of such a being must be proved “to such a degree that it cannot be conceived not to exist.” Again, some might argue that both writers are resting their final arguments on reason alone, and ‘proofs’ that demand such belief. At the very least, these arguments can bring an atheist to an agnostic position.

The philosophical elements of this work are well balanced with devotional overtones. Anselm writes at the end of the first letter, “I pray, O God, to know you, to love you, that I may rejoice in you. And if I cannot attain to full joy in this life may I at least advance from day to day, until that joy shall come to the full. Let the knowledge of you advance in me here, and there be made full. Let the love of you increase, and there let it be full, that here my joy may be great in hope, and there full in truth.” While this work is heavy philosophically it is not devoid of devotional elements. Proslogion is, literally, a philosophical discourse on the existence of God. While Anselm himself acknowledges that his “understanding cannot reach” God alone, he does illustrate the use of reasoning in removing the intellectual walls that hinder one from acknowledging the existence of God.

When read alongside of Romans 1, Anselm has provided a good example of philosophical reasoning; in that ‘being’ points to the existence of something greater, the Supreme Being, namely God.

Part 1: Tertullian’s Apology

Part 2: Athanasius ‘On the Incarnation’

Part 3: Saint Benedict ‘The Rule’

Part 4: Gregory’s ‘Pastoral Rule’

Matt Capps Christianity, Culture, Faith, Life, Media and Technology, Personal, Philosophy, Religion, Thoughts

The Freedom of Choice Act

The issue of abortion, and the issues surrounding abortion have been at the heart of many pro-life advocates for the past few months. I thought I would pass on this blog post from Justin Taylor,

“Consider signing the Fight FOCA [Freedom of Choice Act] Petition.

No matter your political persuasion or feeling on the role of politics, it’s a simple thing you can do to help fight against this legislation, which would:

eradicate state and federal laws that the majority of Americans support, such as:

  • Bans on Partial Birth Abortion
  • Requirements that women be given information about the risks of getting an abortion
  • Only licensed physicians can perform abortions
  • Parents must be informed and give consent to their minor daughter’s abortion

FOCA would erase these laws and prevent states from enacting similar protective measures in the future.”

For more background information on the Freedom of Choice Act, please see his post here.

To sign the petition, CLICK HERE

Matt Capps Christianity, Faith, Philosophy, Religion

Beauty and the Existence of God

I came across a post of interest on “The Scriptorium Daily” this morning. One of the subjects that I enjoy studying is beauty, and its relationship to theology (Click Here).

The post was written by John Mark Reynolds, who is the founder and director of the Torrey Honors Institute, and Associate Professor of Philosophy, at Biola University. In 1996 he received his Ph.D. in Philosophy from the University of Rochester.

The post deals with “Beauty and the Existence of God.” Here is an excerpt;

“The existence of beauty suggests that a God exists and that He is good. It is not a sufficient proof for the existence of God by itself, but a confirmation of His existence to those with other reasons and personal experiences that suggest His reality.”

Click here to read the whole thing.

Matt Capps Christianity, Culture, Faith, Life, Personal, Philosophy, Religion, Thoughts

God Has Lost Weight

I am not talking about physical weight,

In David Wells book “God in the Wasteland: The Reality of Truth in a World of Fading Dreams”, he makes the following observation about modern society,

“It is one of the defining marks of Our Time that God is now weightless. I do not mean by this that he is ethereal but rather that he has become unimportant. He rests upon the world so inconsequentially as not to be noticeable. He has lost his saliency for human life.

Those who assure the pollsters of their belief in God’s existence may nonetheless consider him less interesting than television, his commands less authoritative than their appetites for affluence and influence, his judgment no more awe-inspiring than the evening news, and his truth less compelling than the advertisers’ sweet fog of flattery and lies. That is weightlessness. It is a condition we have assigned him after having nudged him out to the periphery of our secularized life. . . . Weightlessness tells us nothing about God but everything about ourselves, about our condition, about our psychological disposition to exclude God from our reality.”

Something to chew on…

Matt Capps Christianity, Faith, Philosophy, Religion, Thoughts

Church History Teasers (Part 4): Gregory’s ‘Pastoral Rule’

Brief Outline of ‘The Pastoral Rule’ by Gregory the Great

Purpose for Writing: To argue “what rashness it is for the unskillful to assume pastoral authority, since the government of souls is the art of arts!” (134).

Part 1: No Title Given
1. The unskillful should not venture in approaching the office of authority.
2. None should enter a place of government when not practicing in life what they have learnt by study.
3. On the weight of government; and that all manner of adversity is to be despised, and prosperity feared.
4. For the most part the occupation of government dissipates solidarity of mind.
5. Of those are able to profit others by virtuous example, but fly from it in pursuit of their own ease.
6. Those who fly from the burden of rule through humility are truly humble when they resist not the divine decrees.
7. While some laudably desire the office of preaching, others, just as laudably, are drawn to it by compulsion.
8. Of those who covet pre-eminence, and seize on the language of the Apostle to serve the purpose of their own greed.
9. That the mind of those who wish for pre-eminence for the most part flatter themselves with a feigned promise of good works.
10. What manner of man ought to come to rule!
11. What manner of man ought not to come to rule!

Part 2: ‘Of the Life of the Pastor’
1. How one who has, in due order, arrived at a place of rule ought to demean himself in it.
2. That the ruler should be pure in thought.
3. The ruler should always lead in action.
4. The ruler should be discreet in keeping silence and profitable in speech.
5. The ruler should be a near neighbor to everyone in compassion, and exalted above all in compassion.
6. The ruler should be, through humility, a companion of good livers, but through the zeal of righteousness, rigid against the vices of evildoers.
7. Rulers should not relax his care for the things that are within his occupation among the things that are without, nor neglect to provide for the things that are without in his solicitude for the things that are within.
8. The ruler should not set his heart on pleasing men, and yet ought give heed to what to phase them.
9. The ruler ought to be careful to understand how commonly vices pass themselves off as virtues.
10. The ruler’s discrimination should be balanced between correction and connivance, between fervor and gentleness.
11. How intent the ruler ought to be on mediations in the sacred law.

Gregory argues that “no one presumes to teach an art till he has first, with intent meditation, learnt it”. The Pastoral Rule is Gregory’s own estimate on the heaviness of pastoral care, with a contemplation of the expectations and implications of taking such an office. “For certainly no one does more harm in the Church than one who has the name and rank of sanctity, while he acts perversely”.

While Gregory’s Rule was composed in the 6th century, the overall principles considered reach across cultural constraints and still have much value for evangelical pastors today. The overall thread in Gregory’s argument seeks to prove humility as the key to unity in the church and effectiveness in the pastoral office. To accomplish this Gregory makes known how “vices assail us” and “how well-guarded virtues strengthen us”.

Gregory warns pastor’s of being ‘mastered’ by too many things. When occupied in many affairs the heart becomes distracted in “divers directions”. Gregory likens this condition to one on a journey who forgets where he is going. Yet the other extreme is considered with the same circumspect eye. There is equal danger in dwelling solely within the “contemplative life”. The pastor who ‘neglects his neighbor’ is equally misguided, “whoever abounds in virtues” and “refuses to feed the flock of God” is convicted. Gregory made much of the tension in the pastoral office, being both active in ministry to others and active in the personal contemplative life. The balanced fusion of public and private life illustrates the ideal pattern for spiritual devotion. This is a principle well heard in an age of perpetual distraction.

Gregory also attacks the vice of pride. He writes, “he that seeks, not the ministry of good works, but the glory of distinction, is himself a witness against himself”. The vice of pride is exposed in that “while he [the pastor] delights himself in his place of honor, he becomes the curse of ruin to his subordinates”. Therefore, “let everyone measure himself wisely” lest he reign unto condemnation. This word is useful today, seeing that the CEO/celebrity pastor model, which is often desired, lends to the bred pride in place.

Gregory calls for men aspiring the office of authority to “be pure, in action chief; discreet in keeping silence, profitable in speech; a near neighbor to everyone in sympathy, exalted above all in contemplation; a familiar friend of good livers through humility, [and] unbending against the vices of evil-doers through zeal for righteousness”. While desiring to be an example, those desiring pastoral office ought to show these qualities in the very gravity of life. Knowing that actions speak louder than words Gregory argues that virtue is shown in walking “better through example than through words”. Yet, whoever “enters the priesthood undertakes the office of herald”, therefore he must also be wise with words. How much more pertinent is this today when secular culture and skeptical seekers wait and bait for pastoral failure? “Let rulers, then, maintain outwardly what they undertake for the benefit of others: let them retain inwardly what makes them fearful in their estimate of themselves”.

Lastly, Gregory warns that coveting “being loved by the church instead of” God may lead to smoothing “down with flatteries the offence of his subordinates which he ought to have rebuked”. The fear of His eternal judgment should outweigh any temporal human judgment that might come in offending ones brother. This truth rages against the self esteem protective sentimentalism of today’s church, and speaks to the need of the renewed place of church discipline. Gregory prescribes that one must “meditate daily on the precepts of Sacred Writ, that the words of Divine admonition may restore in him the power” of God to undertake the office of pastor. This rightly places the word of God at the center! While Gregory’s Pastoral Rule was written in the 6th century it is very relevant for the church of today.

Part 1: Tertullian’s Apology

Part 2: Athanasius ‘On the Incarnation’

Part 3: Saint Benedict ‘The Rule’

Matt Capps Christianity, Culture, Faith, Life, Personal, Philosophy, Religion, Thoughts

President Obama, and a Proper Christian Response to his Election.

First off, it’s not the end of the world! It’s not the best of all possible outcomes (in my opinion), but all is not lost. This could be a wonderful opportunity for the Church to shine brighter than ever before.

The outcome of the 2008 election, to some Christians, will be a time of grief. President Obama’s stance on some moral issues are in direct opposition to the Christian worldview. With that said, we as Christian’s must not let the outcome of this election distract us from living in light of the Gospel.

“Remember that God is, and has always been Sovereign”

First, we need to be reminded of Paul’s words to the Romans, “Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God.”

In this passage the Apostle Paul is speaking on the proper response to secular authorities. We must be reminded that President Obama has been placed in a ‘governing’ position over us. It is important to notice that Paul uses the word ‘submit’ here in reference to a proper posture to secular government. As Doug Moo puts it,

“To submit is to recognize one’s subordinate place in a hierarchy, to acknowledge as a general rule that certain people or institutions have ‘authority’ over us.” (Romans, 797)

The reason, these governing authorities have been ‘appointed’ by God. The Greek word here is literally ‘to order, to put someone over.’ Ultimately behind the affairs of this world is the hand of God. God’s sovereign providence is often a mysterious thing.

Thomas Oden rightly observes that anyone who reflects deeply on the issues of sovereignty and providence “stands at the confluence of many layers of mystery”.  The particulars of God’s providence within our world have only been partially revealed. The dynamics of these various layers are certainly complex. Udo Middelmann argues that “mystery refers to details not yet known, things which will be revealed later in order to complete what is now known in part.” One day we may be able look back and see how our current situation became a great catalyst for the Gospel. God is working, in spite of everything wrong in our world.

All this to say, ‘we can grieve and complain all we want’, this is a right emotion in light of the possible outcome of President Obama’s moral stances, but we cannot loose this opportunity to respond correctly as Christians.

This is an opportunity for us, as Christians, to live in such a way that America would take notice. Like the early church we should exhibit through our community life, through far from perfect”…that we are “sufficiently different and impressive to attract notice, to invite curiosity, and to inspire discipleship.”

We should make the “grace of God credible by a society of love and mutual care which astonishes” those around us so that they recognize us as something entirely different. (Michael Green, Evangelism in the Early Church)

“How Then Shall We live?”

1. We must still stand against abortion. But at the same time we must stand up for adoption. We need to let the world know that we, Christians, will raise the unwanted children. This is a radical response. The early Church was known for rescuing babies from death when they were left at doorsteps and in garbage dumps.

In the same way, we must support the efforts of our community organizations to provide care, counsel, and provision to pregnant women considering abortion so that they would choose life. We must also be involved in the process of caring for and restoring those who are dealing with the regret of past abortions.

2. We must outdo government programs that seek to provide for provision and necessities for the poor, oppressed, and outcast. We must walk beside the widows and orphans. It has been said many times that the Government had to step in because the Church was not doing it’s job.

Just as Dr. Martin Luther King once charged the church for not standing up for racial issues in the 60’s, “if today’s church does not recapture the sacrificial spirit of the early church, it will loose its authenticity, forfeit the loyalty of millions, and be dismissed as an irrelevant social club with no meaning.” (Letter from Birmingham Jail)

I pray that we have not forever lost our voice! I pray that we do not step back in grief and become a community of escapists, and irrelevant social club. We need to impact our communities for the Gospel.

3. We must seek to use our finances in a way that wages war against the culture of greed, and the corruption and turmoil it brings. Greed is the reason our economy is unstable, its that simple. No top down financial plan will deliver America from the effects of greed.

The responsible actions of Christians who understand that money is gift from God will speak volumes to an America being drowned in greed.

4. We also must seek to uphold the family unit as designed by God. Some stats show that the divorce rate in the church is higher than the secular world. How can we have a voice on this issue if we are silent with our actions? Sure, we are not all perfect, and we have made mistakes, but we need to exhibit how the family unit should properly function in light of the Biblical pattern as an example to the world around us.

God provided a pattern of sacrificial love in the cross of Christ to show how marriage properly works. “Husbands, love your wives, as Christ loved the church and gave himself up for her”, and “Wives, submit to your husbands.”

The scope of this post cannot cover all the issues pertaining to this election. Nor do I fully understand the implications of every issue, nor have I greatly expounded on each of the issues above, but I feel that we need to respond out of love not anger.

5. Lastly,

1. Pray for our new President Barack Obama (1 Tim. 2:1-2).

2. Respect Barack Obama (Rom. 13:7).

3. Honor Barack Obama (Rom. 13:7; 1 Pet. 2:17).

“Things We Must Rejoice In”

1. The implications of electing an African American president are huge. The horrible reality of our countries past illustrates the injustice of racism. We have made huge strides in recognizing all men as equal.

I am encouraged that we have an African American president. While I would rather it be someone else, I can rejoice in the fact that racial wounds can begin to heal in ways they never have.

2. Finally, and most importantly we must rejoice in the fact that our hope, as the Church, is in the Gospel of Jesus Christ and nothing else. Our faith is not placed in politics, or the governing systems of this world.

Our citizenship is in the Kingdom of God. We are exiles in a strange land. But I pray that we are responsible citizens or in this world who recognize that our God is ultimately in control.

This is, more than anything else, a chance for the Church to shine the light of the Gospel in a dark secular America.

Note

Albert Mohler, John Piper, Mark Driscoll, C.J. Mahaney, Justin Taylor

Matt Capps Christianity, Life, Philosophy, Religion, Thoughts

Church History Teasers (Part 3): Saint Benedict ‘The Rule’

Brief Outline of ‘The Rule’ by Benedict

Prologue-VII
These first chapters deal with the kinds of Monks (Cenobites, Anchorites, Sarabaites, Landlopers), and provides an introduction to Monk life. Beyond Monks, Benedict lays foundational truths that expound upon qualifications and authority as it pertains to the Abbot. Chapter IV outlines 73 ‘instruments of the spiritual art’, as initial guidelines for Monk life. Following these instructions, the last three chapters explicitly exegete the desirable qualities of obedience, silence, and humility (which has 12 degrees).

VIII-XX
In this section Benedict outlines specific rules as it pertains to the practices of Monk life, and the ‘divine office’. These rules relate to the amount, posture, execution, and even times of Monk activities. Benedict even provides guidelines for how the Psalms are to be sung, what order they are to be sung in, and the proper manner of reciting and praying through Psalms.

XXI-XXX
This section begins with a brief description of the Dean as sharing in the burden of oversight with the Abbot. After establishing the authority of the Dean, Benedict expounds on issues that protect the purity of Monk life, specifically excommunication, association with the excommunicated, correcting, and receiving back into the fellowship those who have been disobedient.

XXXI-LII
This section, like the last, begins with the work of the Cellarer as providing oversight to the care of people and vessels of the Monastery. While not allowing Monks to own anything of their own (considered a ‘vice’), there were tools and goods available for use. Benedict argues for an ‘equal measure-equal work’ environment which thrives off ‘the necessary’ and shuns excess. Benedict makes clear the expectations of work, lent, travel, and oratory (prayer).

LIII-LXI
While the last section primarily dealt with Monks lives within the monastery, this section deals with how Monks should receive people and/or things from outside the monastery. Beginning with the reception of guests Benedict outlines proper procedures for Monk charity and communication. Benedict also provides guidelines for clothing and bedding. After dealing with a description and purpose of the Abbot’s table Benedict continues to explain procedures for admitting and ministering to outsiders, children, poor, strangers, and even priests.

LXIII-LXXIII
The last section is devoted to ‘order within the Monk community’, knowing that all will give an account to God for their lives. Benedict writes instructions for the election of the Abbot, Prior, and even the Porter (door keeper). The following three chapters deal with Monk relations such as defending, striking, and being obedient to one another. Benedict argues that all Monk’s should have ‘Virtuous Zeal’ which leads to life everlasting. Lastly, it is charged that this ‘Rule’ provides the foundational moral guidelines for Monastic life.

Benedict’s ‘Rule’

While the Rule of Saint Benedict does not provide a Biblical model for living in its entirety, there are certain insights that would be well applied to those who seek to honor Christ with their lives. There are two main reasons Benedict’s arguments do not provide a Biblical model. First, The Rule seems to emphasize works as the means to salvation, “If we desire to dwell in the tabernacle of His kingdom, we cannot reach it in any way, unless we run thither by good works.” Benedict develops this theme throughout this writing as if the conditions of dwelling with God lie in fulfilling certain duties. Secondly, The Rule assumes an escapist lifestyle as the only necessary foundation for personal and communal holiness. Benedict argues that there is no need for Monks to ever venture outside the monastery walls “because it is no good for their souls.” In fact, if any Monk need to journey outside the monastery it is argued that “no one presume to relate to another what he hath seen or heard outside.” While one can admire the intention of such guidelines put in place to protect the community so that “no chance be given to the devil”, the degree to which this is applied becomes questionable when a Monk may not even receive one letter from family or friend. The two initial concerns mentioned are enough in themselves to conclude that The Rule is not fit to provide a Biblical model for life in its entirety, only the Bible fulfills this requirement. Moreover, The Rule itself demands strict obedience “without delay”, failure to do so would call for strict punishment. It becomes problematic when detailed instructions to certain guidelines walk the line of legalism; it often promotes self righteousness if unchecked. Therefore, outside of monastic life ‘The Rule’ does not translate well.

With that said, it might be beneficial to discuss those things which can be learned and applied from The Rule outside of a monastic life. Benedict’s desire that Monks would “advance in religious life and faith” is quite evident and admirable. A healthy fear of God is displayed throughout this work, consistently repeating similar phrases that point to the fact that all will “give an account to God of all his judgments and works.” Maintaining this serious tone, Benedict argues that each one should subject themselves to their authorities as unto the Lord, and even obey one another for “it is better to serve than to rule.” Along with a high value of community, Benedict desired order and stability within the Monastic life. The Rule provides great examples of a high view of prayer and reading, and a balanced life of work and rest which could be translated to the everyday Christian disciplines. More than that, the high expectations of those seeking the name Abbot would be well considered by any Christian leader, he should show himself “all that is good and holy by his deeds more than by his words.” The chapter on “Instruments of Good Works” seems to be a clear and merited charge to those who desire a diligent and faithful walk. Paired with the chapter “Of Humility”, Benedict provides a good reminder of the different areas of life this virtue touches. While these two chapters may be the most transferable outside of monastic life, a clear reminder of Benedict’s works centered slant is clear, “Having, therefore ascended all these degrees…the monk will presently arrive at the love of God.”

Benedict elevates this extra-biblical document beyond its place, as if those who keep these commands become “cleansed from vice and sin.” While it is true that nothing need to be “preferred to the Work of God”, it takes a work of God to bring about this attitude. Purity is not a ‘self willed’ action in and of itself. On the other hand those who have experienced the grace of God should joyfully engage themselves in His work, ‘restraining from all vices, devoting themselves to prayer, and to reading and computation of heart’.

Part 1: Tertullian’s Apology

Part 2: Athanasius ‘On the Incarnation’

Matt Capps Christianity, Life, Philosophy, Religion, Thoughts

“Ten Principles for Effective Teaching in the Church”

1. “The Holy Spirit will work through your teaching”.

Often times, the teacher attempts to shoulder the weight of communicating God’s truth alone. But the Bible tells us that The Holy Spirit works through the teacher (1 Cor. 12:4-11; 1 Pet. 4:10-11). As Dr. Gary Bredfelt once said, “teaching is a dual effort”. This aspect of teaching is often ignored in the teaching ministry of a Christian. While the teacher may be teaching in an external sense, the Holy Spirit is often teaching in the internal sense. This is a great comfort to those who feel the weight of teaching others.

The Bible describes to us, the roles of the Holy Spirit in teaching. The Holy Sprit illuminates the learner (1 Cor. 2:1-16; Eph. 1:17-18), He indwells the learner (John 14:17; Rom. 5:5, 8:9; Eph. 1:13-14), and the Holy Spirit instructs the learner (John 14:26-27, 16:7-15). These principles apply both to the teacher and the learner. For the learners who are seeking, the Holy Sprit often draws them to Himself through teaching (2 Cor. 4:1-6).

This can be illustrated simply by understanding that the Holy Spirit guides the whole learning process. Whether it be in an auditorium, a class room, or a small group. The Holy Spirit enables the teacher to identify central concepts of the material, while also prompting key questions from the learner’s perspective that may be beneficial to the other learners or even the teacher.

2. “The goal of teaching is always life change”.

In preparing a lesson plan, the teacher should never approach the material with the goal of ‘what do I want to teach the learners’; the goal should always be ‘what do I want the learners to do’. To often teachers have the simple goal of information transfer rather than life transformation. It was once said that ‘wisdom is knowledge applied to everyday life’. The teacher would do well to consider this concept while preparing teaching material. Consider the question, ‘what will the learners do with this information’. In order to facilitate the process of applying knowledge in a practical way, the teacher must be able to thing through the material and process how the information can be implemented in everyday life.

This can be illustrated with one idea, the teacher is not a lecturer, but a tour guide. The lecturer stands behind the podium, using big words and complicated ideas. In this setting, the one lecturing is separated from the learners in many respects. The tour guide, on the other hand, Shares the real life experiences of the learner, while walking through life on the same level as the learner, the tour guide is able to communicate for life change, because the learner sees the tour guide as one who is ‘wrestling with life’ in the same way. This distinction can be helpful in preparing a lesson. It is much easier to lecture on lofty concepts and abstract principles, it takes much more time to apply those concepts and principles into every day life for change.

3. “Effective teaching is transferable”.

The teacher has not done their job unless the learners can walk away with ‘the big idea’ of the lesson. The ‘big idea’ could also be the ‘main point, the insight, or the principle’ that each learner can take home with them, and implement it into their everyday lives. Andy Stanly, in “Communicating for Change”, offers this helpful process for finding the ‘big idea’; “1. Dig until you find it, 2. Build everything around it, and finally, 3. Make it stick.” The most important part of this process for this principle is ‘make it stick’. Generally speaking, people are not going to remember a long paragraph, or a lengthy discourse of explanation. People need a statement that is transferable. For the teacher this takes time. As a teacher, you should be able to reduce your ‘big idea’ down to a take home level. Think ‘short and memorable’.

To illustrate this principle it might help to ask two questions when preparing a lesson. 1. What is the one thing I want the learner to go home with?, and 2. What do I want them to do with this information? For most communicators, this step is the biggest challenge; therefore it might be helpful to have a small sheet of paper on your desk as you prepare your lesson. While you are preparing, work on that statement, wrestle with it, change it, and start over. Do all that you have to do in order to make the ‘big idea’ transferable.

4. “Effective teaching involves the learners”.

As we have seen in principle 1, the learner can be an invaluable resource to the lesson. The learner is often prompted to ask questions that pertain to the discussion, which can also speak to life situations of other learners. To many teachers ignore this great truth when teaching. But, involving the learner promotes more learning. Teachers will find that people tend to learn more when they are involved in the process. The learner is not going to absorb every single meticulously crafted statement you deliver during a lesson. While this takes much preparation, it is well worth it. The less you talk, the more the class will own the lesson.

The Bible shows us that the disciples were more than learners, but apprentices. As Jesus was engaging in ministry His disciples were with Him. In fact, the majority of His ministry was to the disciples. Beyond the disciples, notice how Jesus interacts with others. More times than not, Jesus taught with questions. He rarely lectured; He was always pushing and challenging the learner. This sets the bar high! But face it, the people who you are teaching are intelligent and can think for themselves. If the teacher is talking too much, they are still thinking for themselves, but often about something else rather than the lesson.

5. “Effective teachers utilize the learning environment”.

One over ignored aspect of the teaching ministry is ‘environment’. In most cases a teacher is assigned a space to teach in, whether it is a class room, a lecture hall, a living room, or even a large assembly area. It would be beneficial for the teacher to consider how the teaching space affects the learners. As a classmate once said, “the environment often dictates the expectations of communication”. When a learner walks into a church’s worship center they can expect no dialogue (in most cases). Yet, when the learner walks into a small group study in someone’s living room, they expect a more intimate level of communication in the discussion. When it comes to the ‘middle ground’ venues, the teacher often approaches the lesson as if it were a lecture, ignoring the potential for intimacy.

Jesus often used his environment to communicate great truths, “look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they? (Matt. 6:23) While the teacher may not have many options when it comes to environment, how a teacher arranges that environment can change the whole ‘mood’ of the lesson. To illustrate this, reflect on how chairs are often arranged in a classroom, usually they face forward, in straight lines. This often blocks the learner from having comfortable dialogue with other learners. Imagine if the chairs were placed in a u-shaped arrangement, would this not promote more involvement (principle 4)?

6. “Effective teachers assesses the needs of the learners”.

Assessing the needs of learners can be crucial to knowing exactly how to reach those who are listening to you. Most likely the learners who gather together are there for a common reason, for the curriculum, because of life stage, etc. It would help to begin by figuring out who the ‘target group’ is, by asking ‘who are these learners’? What are their needs, whether they be physical, cognitive, social, spiritual, and so on. Knowing these essentials will allow the teacher more precision in applying the lesson to everyday life (principle 3). Questions such as what are my learner’s interests, abilities, and concerns help the teacher focus the lesson in on what really matters.

Think of it this way, a group of people who are in their 80’s are going to have different needs than a group of young married couples in their 20’s. These two groups are at completely different life stages and have different experiences, personal and shared. The young couples do not have the shared experience of living through the depression, so they could not connect with that experience. While the older generations are not concerned with how this lesson affects their parenting philosophy, it’s too late for them to change that!

7. “Effective teachers consider how each learner learns”.

All of us learn differently. If a teacher confesses that a lesson is learner centered (principle 2), then it would be beneficial to consider the learner in this process. Human beings are complex, and no one model of teaching is as effective to one as to another. Some people tend to be realists, some pragmatists, some idealists, and some even learn in more existential ways. It’s important to observe these things within a group of learners.     There have been different teaching philosophies to reach different kinds of people. Out of these different philosophies come different methods of teaching. Yet all of these methods employ different ways of teaching, so it would be useful to apply these at different times. Consider the power of a story, an example, a model, or even an illustration. Consider using different formats of learning also!

In some ways, one learner might be more engaged when the class is broken up into group for problem solving or group discussion. Another learner might really grasp the big idea when it is illustrated with role playing. Still another learner might thrive when in a discussion over a topic. It is important to consider the differences in peoples learning styles and try different methods. In doing this, ask for input from the learners, and find out which method speaks most to them.

8. “Effective teachers know the material”

This principle might seem obvious, but it is true. Most teachers teach completely tied to their notes, and this hinders their ability to teach on the spot. In order for a teacher to feel comfortable teaching on the spot, they must be comfortable with the content of the lesson. For me, the only time I feel comfortable to pull away from my notes is when I have studied sufficiently. Knowing the material well enough to move about the teaching space allows for more interaction with the learners, instead of total interaction with the notes. For some, notes are somewhat of a map that allows them to stay on track, which is fine. But for some, when notes are read off of, the lesson becomes dry and disconnected from the learners. Teaching on the spot also fosters confidence in the teacher, and the learner’s confidence in the teacher.

Teaching with little notes, or no notes is risky. The teacher must know the material back and foreword. The teacher must foresee possible issues or questions that the material might bring out of the learners. When the teacher is comfortable with the material and is able to move around the teaching space, the learner is encouraged to be involved. Therefore, have some pointed questions ready that help drive home your points. Or have thought through a few illustrations or sub-lessons to help bring home your ‘big idea’. Great teachers go the extra mile in preparation!

9. “The Effective teacher is a student of teaching”

The effective teacher must always be willing to grow and stretch in order to develop over time. Most of my favorite teachers are usually those who have taught the longest or taught in different venues throughout there lives. Be open to grow and develop, which will prepare you to sharpen your skills. To often teachers act as if they cannot be taught! As if they have reached their maximum potential. For example, some pastors today preach as if it were still the 1950’s! These guys would never make it in some learning settings!

Humility is the key to this principle. Recognize the need to grow in the skill of teaching. If it is true that “teaching is done at the dangerous intersection of personal and public life”, take some time to get personal with your teaching. Ask some of your trusted learners what aspects of your teaching ministry they enjoy, and what areas you can work on. Though this may be hard, you cannot take it personal; see it as an opportunity to grow in your gift.

10. Effective biblical teaching is text driven”.

The Bible should always determine the content of the message. What ever the message of the passage is, the message of the lesson is. The teaching position should never be abused to push personal agenda’s, or as a platform for rabbit trails. Biblical teaching is centered on God’s word.

The teacher should always be able to diagnostic questions concerning their lesson, here are some examples. 1. What does this text say? 2. What does this text mean? 3. What is the big idea? 4. What difference does it make? And 5. What must we change?

Matt Capps Christianity, Philosophy, Religion, Thoughts

A Call for Clarity when Talking About God: Sovereignty-Omnipotence-Providence

As Christian’s we affirm that God is sovereign. “Divine sovereignty can be defined as God’s power of absolute self determination” , which means that God makes His own deliberate choices in accord with His will , and is not subject to the dictates of others. God’s sovereignty is specifically referent to His exercise of power over creation. Often times, it is important to clarify this when speaking of God being ‘sovereign over creation’; some make no distinction when referencing God’s sovereignty and omnipotence. Though God is not divided, it is impossible for man to grasp the complex unity of God’s being; therefore it is sometimes helpful to clarify when “different attributes of God are emphasized at different times”.

We also affirm that God is omnipotent. For further clarification; it is logical to affirm that all things consistent with his perfections are possible with God, but God’s omnipotence does not logically bind him to do all that is possible in each and every situation. This is evident in times when God seems to be silent, and does not act to stop or defer instances of evil and suffering. Therefore, when speaking of God’s omnipotence, it is in reference to the “extent and kind of God’s power” . In other words, “he will not do everything whatsoever, nor is he required to do everything he can do.”

We also affirm that God acts within this world, we call this providence. Closely related to God’s sovereignty, is how His specific attributes inform His providential acts within the created order. God’s providence has, according to Berkoff, “come to signify the provision which God makes for the ends of his” governance, “and the preservation and government of all His creatures”.  God’s providence mediates his will within created order through his power, through the actions and prayers of his creatures, and through the circumstances of this world. When considering created order it is obvious that “God creates none of us in isolation from our environment and from other people” . There are many factors to be considered in exactly ‘how’ God providentially governs creation and the events that happen within the created order.

Sources Quoted
John S. Feinberg, No One Like Him, (Wheaton: Crossway, 2001)
Wayne Grudem, Systematic Theology, (Grand Rapids: Zondervan, 2000)
Lewis Berkhof, Systematic Theology (Grand Rapids, Michigan, Eerdmans, 1968)
Bruce A. Little, A Creation Order Theodicy, (Lanham: University Press of America, 2005)

Matt Capps Christianity, Culture, Life, Philosophy, Religion, Thoughts

Abortion Extremism and The Implications of Barack Obama’s Election

Note: The only issue being addressed here is abortion. Also, Please note that most of this blog post is made up of the compiled thoughts and efforts of others who hold similar views as I do.

I am a little late in posting this, nevertheless, this discussion is still important.

Robert P. George of Princeton University recently wrote an article titled Obama and Infanticide.

He argues that “Barack Obama is the most extreme pro-abortion candidate ever to seek the office of President of the United States. He is the most extreme pro-abortion member of the United States Senate. Indeed, he is the most extreme pro-abortion legislator ever to serve in either house of the United States Congress.”

As Christians we need to think about this issue. We often hear questions similar to, “is the abortion issue enough to direct your vote away from Obama?” Looking at the implications might help you answer such questions…

I encourage you to read the whole article.

Justin Taylor sums up the implications as follows;

1. Obama “has promised to seek repeal of the Hyde Amendment, which has for many years protected pro-life citizens from having to pay for abortions that are not necessary to save the life of the mother and are not the result of rape or incest.”

2. Obama has promised that “the first thing I’d do as President is sign the Freedom of Choice Act” ( FOCA). This would make abortion a federally guaranteed right through all nine months of pregancy for any reason. Virtually every state and federal limitation on abortion that is currently on the books would be abolished (e.g., parental consent and notification laws for minors).

3. Obama opposes the ban on the heinous practice of partial-birth abortion and strongly disagreed with the Supreme Court ruling to uphold the ban.

4. Obama wishes to strip federal funding from pro-life crisis pregnancy centers that provide alternatives to abortion for pregnant women in need.

5. Obama refused to support the pro-life Democrats’ “95-10” legislation (designed to reduce the number of abortions by 95% in 10 years by strengthening the social safety net for poor women). This would not have made abortion illegal; it would seek to reduce abortion.

6. Obama “opposed legislation to protect children who are born alive, either as a result of an abortionist’s unsuccessful effort to kill them in the womb, or by the deliberate delivery of the baby prior to viability.” The bill contained a specific provision that ensured that the bill would not affect abortion laws (Obama and his campaign lied about this fact until it was proven in the records).

7. Obama has co-sponsored a bill authorizing the large-scale industrial production of human embryos for use in biomedical research in which they would be killed. It would require the killing of human beings in the embryonic stage that were produced by cloning, and would make it a federal crime for a woman to save an embryo by agreeing to have the tiny developing human being implanted in her womb so that he or she could be brought to term.

8. Obama was one of the few senators to oppose a bill that would have put a modest amount of federal money into research that would develop methods to produce the exact equivalent of embryonic stem cells without using (or producing) embryos. “From any rational vantage point, this is unconscionable. . . . Why create and kill human embryos when there are alternatives that do not require the taking of nascent human lives? It is as if Obama is opposed to stem-cell research unless it involves killing human embryos.”

I encourage you to read the whole article.

What is the Freedom of Choice Act?

This is something that each and everyone of us must think through;

For Albert Mohler the answer is clear;

“Our vote will determine whether millions of unborn babies live or die.  The Freedom of Choice Act, if passed, would lead directly to a radical increase in the numbers of abortions.  The abortion industry has told us that themselves.

The question comes down to this:  How many lives are we willing to forfeit — to write off as expendable — in order to “move on” to other issues of concern?  There is no way to avoid that question and remain morally serious.  The voting booth is no place to hide.”

Read his whole post here.