- Womanhood
- Race
- Abortion
- Prophetic perspective
- Sovereignty of God
- Gospel
5 Things Learned from ‘Christ Centered Preaching’
I recently re-read Bryan Chapell’s ‘Christ Centered Preaching’. Its always good to remind yourself of truths that impact your ministry.
1. Determine the “Big Idea” of the Passage
“When we can crystallize the thought of the passage, then the focus, organization, and application of the message become clear for preacher and listener. Preachers who develop concise and accurate theme statements can speak with much greater detail without loosing the congregation in a fog of specifics.”
In this quote Chapell makes a strong case for ‘unity’ and simplicity in a discourse. Unity not only gives the message a central focus, but focuses the people on the ‘big idea’ of the message. A sermon should communicate one thing. The goal is to ‘melt down’ the ‘big idea’ into one concise statement. It was good to be reminded that “expositors owe no more to explanation than what is necessary to make their points clear but owe no less than what is necessary to prove their points.”
2. The Message is More Important than the Man
“Failing to speak with conviction appropriate to one’s subject and personality about the truths of eternity- to appear to be unmoved or unaffected by the joy of salvation or plight of the lost- actually miscommunicates Scripture’s meaning.”
Chapell makes it clear that the personality preaching comes under subordination to the Spirit, and the Spirit inspired text. There is no room for fleshly fears or pride. I have often struggled with the issue of perceived authenticity, and a fear of seeming ‘plastic’. It was good to hear that “portraying the facts of a passage with energy and sensory details makes the Bible interesting, clear, and real to listeners.” Preaching should aim to see “truth poured through personality” in a way that is honoring to God. This idea echo’s the words of John Piper, “O brothers, do not lie about the value of the gospel by the dullness of your demeanor.”
3. The Importance of a Fallen Condition Focus
“The fallen condition Focus is the mutual human condition that contemporary believers share with those to or whom the text was written that requires the grace of the passage for God’s people to glorify and enjoy him.”
Chapell’s model for incorporating a FCF in every sermon allows easier application when crossing the bridge from biblical times to application for today. Chapell argues that we need to ground the sermon in the FCF because all preaching that focus’ on our fallen condition glorifies God in His grace. “Preaching that remains true to this God-glorifying purpose specifies an FCF indicated by a text and addresses this aspect of our fallenness with the grace revealed by the text.” The FCF model also guards against felt needs preaching. It focuses humanity through the lens of a biblical worldview.
4. Biblical Theology is Mandatory for Understanding the Text in its Redemptive Context.
“The entire Bible is Christ-centered because his redemptive work in all of its incarnational, atoning, rising, interceding, and reigning dimensions is the capstone of all of God’s revelation of his dealings with his people. Thus, no aspect of revelation can be thoroughly understood or explained in isolation from some aspect of Christ redeeming work.”
The discipline of biblical theology is one of the many ignored facets of bible teaching in today’s church. Chapell is right when he makes the point that “Christ-centered preaching rightly understood does not seek to discover where Christ is mentioned in every text but to disclose where every text stands in relation to Christ.” Instead of segmenting the textual unit being preached, the preacher should aim to illustrate how each individual text falls in line with God’s overarching redemptive purposes revealed in the entire cannon of scripture.
5. When it comes to Proclamation: Essence over Eloquence in Wording
“State points as concisely as possible. Listeners do not have the opportunity to back up and reread what you just said. Get to the essence of each point and then use subsequent paragraphs of explanation to add proof, nuance, and appropriate qualifications.”
The idea of ‘transferable teaching’ is much needed in some churches. The congregants should be able to walk out of each service with the ‘big idea’ burned into their minds. Concise wording tends to lend the listener to a correct understanding of the message being conveyed.
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’.
“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?
Albert Mohler on Homosexualty and ‘the gay marriage debate!’
If you didn’t know who Dr. R. Albert Mohler, Jr. is, he currently serves as the ninth president of The Southern Baptist Theological Seminary. He holds a Master of Divinity degree and the Doctor of Philosophy (in systematic and historical theology) from Southern Seminary. He has pursued additional study at the St. Meinrad School of Theology and has done research at Oxford University (England).
Mohler is articulate when it comes to cultural issues. In fact, Time.com called him the “reigning intellectual of the evangelical movement in the U.S”. It is good to know that there are able thinkers in the Christian tradition that can present their arguments in a respectable way. Even when it comes to the ‘supersensitive’ issues like Homosexuality and the Bible.
Mohler has recently written three posts on “what’s really at stake in the gay marriage debate?”
What’s at stake in the gay marriage debate?- Part 1
“Both sides in this debate understand that issues right at the core of human dignity are at stake. Each side understands that the decision on this question will shape the future of our civilization. And, make no mistake, both sides know that the children are watching.”
What’s at stake in the gay marriage debate?- Part 2
“Proponents of same-sex marriage now attempt to argue that the only opposition to legalized homosexual marriage comes from conservative Christians pushing a narrow theological agenda. They cannot possibly claim that conservative Christians control the vast majority of the world’s nations in which same-sex marriage is decidedly not legal.”
What’s at stake in the gay marriage debate?- Part 3
“When children acquire a language without the words “husband” or “wife,” they acquire a cultural knowledge that betrays the subversion of the central institution of civilization itself.”
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)
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.
Panel Discussion at Queens University on the film “For the Bible Tells Me So”
Last night I attended a panel discussion at Queens University of Charlotte. During this event the documentary “For the Bible Tells Me So” was shown, and after the film a panel of ‘Christian’ thinkers dialoged about the film and the issues surrounding homosexuality and the church.
The panelists illustrated a wide range of viewpoints under the banner of ‘Christianity’,
Mike Deal (Cross & Crown Lutheran), Chris Ayers (Wedgewood Baptist Church) Catherine Houchins (Metropolitan Community Church), and Roberta Dunn (Charlotte Gender Alliance).
On the more conservative end;
Dr. Michael Brown (Line of Fire Ministries), Michael A. Stevens (University City Church of God in Christ), and Derek Radney (Calvary Baptist Church).
My Initial Thoughts
This film has an agenda, namely to illustrate the incompatibility of Historic Orthodox Evangelical Christian beliefs with those who claim to be Christian’s and continue in the homosexual lifestyle. But, this film unfairly characterizes Christian’s as always responding inappropriately to this issue. While it is true that many people of homosexual orientation are hurt by the unloving responses of their Churched loved ones when the issue surfaces, this is no reason to ‘throw the baby out with the bathwater’. The church is full of sinful people.
As a Christian, I believe that we are all sinful beings. We all need salvation from our destructive nature. This is the reason God sent his only Son, Jesus Christ, to live a perfect life (upholding God’s law) and die (as a substitution for you and I, consuming God’s wrath against sin). When Christ rose again on the third day he defeated sin and death for all who would have faith in Him. This is the Gospel! The church is full of imperfect people who must rely on the grace of God, and exhibit that grace to others.
Often times Christians illustrate this sinful nature in our treatment of others. When it comes to the more emotionally heightened issues, the effects can be disastrous. While I acknowledge that many have been hurt in this capacity, I also acknowledge that ‘within the church’ we are called to gather around God’s truth and confess it as true, even when it hurts. God’s word calls us to a standard of living!
Last night I head several of the panelists (who are pastor’s) say things like;
“The Bible is not a manual for human sexuality, but the story of God’s love for humanity”
“At our church we do not care about who you are or where you come from, we understand the concept of God’s inclusive love”
To this I would respond, yes God is a God of love, but He is also just! We cannot minimize the reality of sin because it is not compatible with our sentiment. God’s love is inclusive in the sense that all who place their faith in Jesus will be saved. But its not inclusive in the sense that ‘all will be saved regardless of their beliefs and lives’. All who are truly saved will show it by their lives– in a desire to live according to God’s word. Just as we saw last night, Christians will not always be understood or even liked! But as sinful human beings, Christians should desire to live according to God’s word. This means that a Christian cannot continue in sin without repentance.
I pray that we as Christian’s would exhibit God’s love to those who are confused and desire to seek help with their struggles. We are all sinners in desperate need of the Gospel! We cannot minimize God’s truth on the issue of homosexuality, and we must “speak the truth in love“. One panelist eloquently said, “in this film we see many people speaking the truth, but not in love. On the other hand, we see many people speaking love, but not in truth.”
Here are a few informative resources on the issue of homosexuality;
1. Dr. Albert Mohler (A Proper Christian Perspective On the Cultural Issues of Homosexuality)
2. Dr. John Piper (A Pastoral Perspective on Relating to Homosexual’s in a Christian Manner…scroll down past sermons)
3. J.I. Packer (On Homosexuality in the Anglican Church)
4. Robert Gagnon (Scholarly Defender of the Church’s Historic Understanding of Homosexuality as Revealed in the Bible)
5. David Powlison (A Perspective on Biological Tendencies and Homosexuality)
The Politics of Jesus
This past weekend First Baptist Church of Durham NC held a conference titled ‘The Politics of Jesus: Timeless Answers to Today’s Questions“. Below is the purpose of the seminar;
“This seminar is designed for pastors, church leaders, government and public policy leaders, medical ethicists and physicians, business and entrepreneurial leaders, members of the legal community, university students and members of the social services community to listen and interact with key evangelical leaders from around the nation on matters of culture, government, and politics. Issues which will be directly addressed include marriage, political activity by the church, Islamic theology, and racism.”
Among the participants were Dr. David Nelson and Dr. Nathan Finn from Southeastern Baptist Theological Seminary.
Owen Strachan of the Carl F. H. Henry Center for Theological Understanding at Trinity Evangelical Divinity School live-blogged the event. He has compiled his posts, including Strachan’s manuscript and Nelson’s notes, here. You may also listen to each message via podcast by going to the conference website.
How to talk about ‘God being Good’
Christian’s often affirm that ‘God is good’. But, we often confuse the sense in which this sentence is applied to life situations.
As a Christian, one must acknowledge the foundational truth that God is good intrinsically (Deut. 32:4; Nah. 1:2,7; Jas. 1:13), namely, in Him ‘there is no variation or shadow due to change’ (Jas. 1:13). God’s goodness is never contingent on any event within created order (good or evil). One must acknowledge that it is different to speak of God being good, and something being good in the sense that it is favorable, a type of prescriptive good, which can be relative to the evaluator (for a good discussion see Bruce Little, A Creation Order Theodicy).
Also, while this distinction exists, it is important to note that nothing within this world can be prescriptively good without a necessary being, God, who is intrinsically good. This distinction is often blurred when dealing with the more difficult situations of life, leading some to conclude that God’s benevolence towards creation should be questioned since experience attests to the horrible realities of evil and suffering. Some would be tempted to conclude, based on the experiences of life that ‘God is not good’, a notion that the Christian must reject (Deut. 7:7-8; Jn. 15:9-17; 1 Jn. 4:10; Ps. 145:16).
God’s goodness is closely related to different aspects of His nature, “among them love, mercy, patience, and grace” (Wayne Grudem, Systematic Theology), and must be treated together in unity. God is the final standard of good, for He himself is good.
Matt Capps 