tag:blogger.com,1999:blog-374303482024-03-13T06:25:59.563-06:00A Genuine FaithRodney Reeveshttp://www.blogger.com/profile/09807421344946408041noreply@blogger.comBlogger177125tag:blogger.com,1999:blog-37430348.post-20739522288357835632023-11-29T12:12:00.000-06:002023-11-29T12:12:40.503-06:00Paul, Pain, and Me<p>For two years I've been working on a commentary on 2 Corinthians, trying to make sense of Paul's most personal letter, where he bears his soul so openly and, in the eyes of his converts in Corinth, shamefully. After all, the Corinthians held Paul in contempt, dismissing him as the "least of the apostles" for all kinds of reasons, but especially because he endured so much pain. For, if Paul was God's appointed servant, why did He make it so hard on the apostle to the Gentiles? And yet, rather than hide from his pain or try to put a positive spin on such suffering, Paul embraced it as the work of Christ, what he called "carrying around in the body the dying of Jesus."</p><p>I think I understand.</p><p>Over the last few years, I've been carrying around in my body a lot of pain.</p><p>In 2016, my mom died of cancer. In 2018 I became a persona non grata, a national target of vicious attacks by crusaders who questioned my commitment to Christ--even some of my former students joined in the smear campaign. In 2019 I left my "dream" job of 19 years and moved to Jonesboro. In 2020 our house in Bolivar was burglarized. In 2021 my eldest daughter broke off all communication with me and Sheri. That same year both Sheri and I faced some scary health problems. In 2022 my son entered rehab. In January of 2023 my dad died under horrible circumstances. Recently, our youngest daughter's husband abandoned her, leading her to move to another state to start a new chapter of life. All of this grief, all of the sorrow I feel deeply in my bones, sometimes weighing me down, a burden strapped to my body.</p><p>Of course, throughout all of this, I've seen the help of our God: due to his sobriety, it feels like we got our son back; I love my job, ministering in a wonderful church; our return to Jonesboro has been a balm of healing; we found a beautiful home to live in; God healed both Sheri and me; our youngest daughter is moving on with courage and dignity. Even though the scars remain, I believe God is still on my side. The betrayal, the sense of abandonment, the loneliness, the fear, the confusion, constantly asking God, "why?"--these are the very things Paul wrestled with, albeit under different circumstances than mine. And yet, I have found solidarity with him in ways I never would have imagined. His experience, his words, his example, his advice have helped me more than I can say. Because of him, I'm finding resurrection where death and suffering seemed so regnant.</p><p>Sharing these things is difficult, especially since many believers have experienced far more devastating tragedies. Still, we seek the wisdom of those who have gone before, even a man like Paul who confidently claimed we "always carry around in our body the dying of Jesus so that the life of Jesus may also be revealed in our body" (2 Cor. 4:10). Not sometimes. Not when it's convenient. But <i>always</i>. We <i>always</i> carry in our body the necrotic effect of Jesus' life-giving death.</p><p>This isn't pain management. It is resurrection power.</p>Rodney Reeveshttp://www.blogger.com/profile/09807421344946408041noreply@blogger.com0tag:blogger.com,1999:blog-37430348.post-12895005162539002322022-11-30T15:11:00.000-06:002022-11-30T15:11:50.124-06:00Millennials & "Good Samaritans"<p> As I was driving to my office this morning, I heard a song on the "oldies" radio station, "Living Years" by Mike & the Mechanics. This time, the first line of the song jumped out at me, "Every generation, blames the one before." As I turned that line over and over in my head, I thought about the recent conversations I had with my daughter and son over the thanksgiving holiday. Andrew and I talked about his sobriety, how much freedom he has found in being honest: with himself, with his addiction, with his family, with God. Grace and I talked about the generation gap between boomers and millennials. She wanted to know why my generation is so quick to dismiss millennials as lazy, entitled, disrespectful complainers and yet how quickly we take our "this-is-lousy-service frustrations" out on the millennials who are working thankless, minimum-wage jobs. Our different conversations took several twists and turns, but I came away with greater appreciation for millennials--not only because they are the generation of my son and daughters, but also because they ended up being my "Good Samaritans" when I was suffering on the side of the road.</p><p>Just before thanksgiving, I attended the annual conference for biblical scholars in Denver, Colorado. Sheri went with me, and one day we decided to have lunch downtown. Along the way, I noticed several men passed out on the sidewalk. Like most urban areas, the homeless population in Denver continues to grow. After lunch, having visited a few shops, we walked back to the Air B&B. It was a sunny and cold afternoon. We were walking past a church that Grace had told us feeds the homeless--taking in the beauty of the old building--when Sheri tripped over a two-inch lip of marble slab protruding out of the sidewalk--a treacherous obstacle for pedestrians. Reflexively, I reached out with my arm thinking I could save her from face-planting on the sidewalk. Instead, my efforts caused her to land on her side, while at the same time propelled me toward the stone wall surrounding the church. I nearly fell on top of her, legs coming dangerously close to her head as I flew by, the momentum hurling me towards the wall. Instinctively, I lifted my left arm to save my noggin. When I hit the wall, I heard that familiar sound--the one my knees made when I screwed them up playing sports years ago. You know, the cracking/grinding sound when you're separating chicken bones to eat the last bite of meat? That sound. Then, horrific pain shot through my shoulder. My arm went limp. I knew I had separated my shoulder, perhaps even broken some bones. I tried to get up. Nearly passed out. So, Sheri decided she would leave me on the sidewalk to get the car and eventually take me to the hospital. That's when I learned what it feels like to experience one of Jesus' parables.</p><p>Before she left, Sheri noticed a man my age sitting in his parked truck next to us. He saw the whole thing. Never tried to help. After Sheri left, I crawled to the same wall of my misery, trying to lean my body against it, hoping I wouldn't pass out in the meantime. A few boomers passed by. Never broke their stride. I'm writhing in pain and they probably dismissed me as another homeless bum laid out on the sidewalk. Then, a couple of millennials came from their apartment to check on me. They asked me if I was alright, wondered what they could do for me. I reassured them, "My wife is coming to get me. " The next thing I remember, my face is pressed against the cold marble sidewalk. Having passed out, I heard the young woman yelling at me, "Sir, are you okay? Sir, are you okay? I'm going to call 911!" At that moment, Sheri pulled up with the car, the young lady helped me in, and off we went to the house and eventually the ER.</p><p>Good news came in two forms that day: 1) moderate shoulder separation, no broken bones, and 2) millennials are a kind, emphatic generation--the Good Samaritans we boomers will eventually need when we can't take care of ourselves. </p><p>Honestly, "every generation, should thank the ones before . . . and after."</p><p><br /></p>Rodney Reeveshttp://www.blogger.com/profile/09807421344946408041noreply@blogger.com0tag:blogger.com,1999:blog-37430348.post-5317252523685956522020-10-20T13:54:00.000-06:002020-10-20T13:54:23.742-06:00A Lover of Wisdom<p>My philosophy professor died yesterday. </p><p>He was the first Christian intellectual I had ever met, and as I think about him now, I can't imagine what my faith in Christ would have been like without him. </p><p>He taught me how to love God with all of my mind. </p><p>He inspired me to embrace questions as a gift from God.</p><p>He showed me what it looks like to consider an opposing idea with charity and grace.</p><p>He modeled for me the relentless pursuit of the truth of the gospel of Jesus Christ.</p><p>He was such a kind mind, such a noble man, such a humble man--helping me see that "becoming" a Christian requires a lifetime of devotion to God.</p><p>He was my first college professor.</p><p>I was a first-generation college student. I had no one in my family to tell me what college was like. So, when I walked into my very first college class--"Introduction to Philosophy"by Dr. Dan Cochran--I had no idea what to expect. </p><p>The class met in the basement of an old church building. About twenty students were packed into the little room, old desk chairs lined up facing the teacher's desk at the front of the classroom, a small rectangular window letting in a little light, the boiler in the back corner hissing and sputtering. </p><p>Then he entered the room. After offering a brief introduction of himself and the requirements of the course, he stepped in front of the little desk, lifted his eyes to the ceiling with a pensive look and a big smile on his face, he looked down at us (his little group of bright-eyed freshman), knowing he was about to take us on an unforgettable journey, and said slowly, deliberately, "What . . . is . . . real?"</p><p>Metaphysics. I had never heard the term before. But, the way he puzzled over the question, making us think through the reality of all things--is it what we experience or what we think?--I walked away from my first college lecture with my head buzzing. It was such a heady experience. Walking back to the dorm, my mind racing a hundred miles an hour, I must have had a big grin on my face as I muttered to myself, "This is college."</p><p>He led me to the well of wisdom, offered me a drink, and I've thirsted for The Truth ever since. And for that, I shall be eternally grateful.</p><p>"Ho! Every one who thirsts, come to the waters; and you who have no money come, buy and eat."</p>Rodney Reeveshttp://www.blogger.com/profile/09807421344946408041noreply@blogger.com1tag:blogger.com,1999:blog-37430348.post-16054881139949364472020-10-14T15:08:00.001-06:002020-10-14T15:19:54.017-06:00Academic Orphan<p>A couple of years ago during the national gathering of "The Society of Biblical Literature," my friends and I were having dinner when I mused: "Southwestern doesn't have a reception for us. Have you ever wondered why? Duke, Harvard, Princeton, Fuller--they all have receptions for their alumni, wanting to celebrate their achievements, to stay connected. That's not the case for us." Then one of my friends (he teaches at a Baptist university and has written several "best sellers" in biblical studies) said, "You're right. I never thought of that before." To which I replied, "you'd think that they would want to celebrate your success, make it evident to everyone how proud they are of you and the rest of us. But they don't. It's as if we are academic orphans."</p><p>That observation has become evermore evident to me as my alma mater, Southwest Baptist University, is about to be taken over by forces within the Missouri Baptist Convention. If the convention goes their way in a few weeks, new board members will bring a majority vote to implement their agenda: to turn SBU into something it's never been--a fundamentalist/calvinistic college.</p><p>It's an odd thing to me: the Baptist institutions of higher education that produced me back then find me undesirable today. What my professors taught me--the value of higher education I received from them--is now considered a threat to theological education. It just feels so strange. These "mothering institutions" that had such a profound impact on me--the way I read the Scriptures, fostering my desire to obey Christ and serve His Church, helping me sort out what it means to make a difference for the kingdom of God--they don't want to have anything to do with "their children" born at a certain time. I entered their doors in 1975, left their buildings eleven years later (BA, Mdiv, PhD), ready to embrace the calling of God on my life, believing I had received the best education Baptist money can buy. </p><p>I believe I have fulfilled that calling as a pastor and a professor. And, I thank God that I have found a place to serve Him with a loving Baptist congregation who takes seriously their calling to be the Body of Christ. But, when I think about where I came from, the college and seminary that birthed me, I have this strange feeling that I don't belong. There will be no homecomings. I have no place to rest my "theological" head. I have no alma mater, no "mother" who will always root for me, will say she is proud of me, will claim, "he's mine."</p><p>It's a hard thing to admit, but it's finally dawning on me: I'm an academic orphan without a home.</p>Rodney Reeveshttp://www.blogger.com/profile/09807421344946408041noreply@blogger.com5tag:blogger.com,1999:blog-37430348.post-30344210760156990612020-08-26T09:24:00.000-06:002020-08-26T09:24:45.137-06:00Young Calvinists are leaving the Church and I think I know why<p>They were stuck in the Romans 7 loop.</p><p>Lately, I've had several conversations with a variety of people who are concerned about calvinists who have left the faith. How could someone who so staunchly defended the gospel turn their back on their election? Of course, there are also young wesleyans, baptists, and pentecostals who have walked away from the church. But, since I've returned to the pastorate, I can't count the number of times different people have asked me about their friends (and some well-known Christian "celebrities")--the "young, restless, and reformed" who are de-converting. These one-time staunch calvinists don't believe anymore. Why? There are several reasons. But, I'm seeing a trend in evangelical churches that I think contributes to the problem: we promote the Romans 7 loop. It goes like this.<br /></p><p>You're a horrible sinner. Your righteousness is like filthy rags. You can do no good. The very thing you want to do, you don't. And, the very thing you don't want to do, you do. You're hopelessly caught in the vortex of sin. But, God sent his Son to pay for your sin. What you couldn't do for yourself, Jesus did. He died on the cross for you. So, praise him for his sacrifice. Thank him for saving you from your sins. You are no longer under condemnation. You have been set free.</p><p>The worshipper leaves church with gratitude for Christ's cross. She relishes the feeling of finding cleansing once again. He lingers in the presence of a worship experience that feels like water to his thirsty soul. But, the spiritual high doesn't last long. The week brings several occasions for worldly passions, lustful behavior, secret sins. But, good news! He can return Sunday to hear "the gospel" once again; she can sing the songs that remind her that, </p><p>"You're a horrible sinner. Your righteousness is like filthy rags. You can do no good. The very thing you want to do, you don't. And, the very thing you don't want to do, you do. You're hopelessly caught in the vortex of sin. But, God sent his Son to pay for your sin. What you couldn't do for yourself, Jesus did. He died on the cross for you. So, praise him for his sacrifice. Thank him for saving you from your sins. You are no longer under condemnation. You have been set free."</p><p>And nothing ever changes. </p><p>If you dare to suggest that there must be more to the Christian life, some pious watchdogs may accuse you of perverting the gospel. (To them, protecting the Romans 7 loop is defending the gospel.) And so, after a while, some evangelicals get tired of the ferris wheel and jump off. They're sick of the ups and downs, tired of repeating the same old story. They've been told so often that they're "lousy sinners," they decide to live up to the self-proclaimed prophecy.</p><p>It's so sad and so unnecessary.</p><p>How do we break the vicious cycle? </p><p>Here's a good place to start: read the verses after Romans 8:3. The "good news" is so much more than the Romans 7 loop.</p>Rodney Reeveshttp://www.blogger.com/profile/09807421344946408041noreply@blogger.com0tag:blogger.com,1999:blog-37430348.post-58744257708627901742020-03-05T10:33:00.001-06:002020-03-05T10:33:18.320-06:00Manly StrengthAt first I thought it was a joke.<br />
<br />
I received an invitation to attend a "Stronger Men" conference at a church in another state, where the Friday night entertainment will be a professional boxing match.<br />
<br />
"Surely this can't be right," I mumbled to myself. "Maybe I've misunderstood." I checked the flyer they had sent in the mail. I recognized the featured guest speaker--a famous retired professional boxer. "Maybe they covered the brochure with pictures of professional boxing because of him." But, as I read the details, it soon dawned on me that, yes, the highlight of the weekend--right there in the church building?--they're going to sponsor a professional boxing match. At that moment, my imagination got the best of me, envisioning two fighters going at each other, blood splattered all over the ring, men roaring with approval as they take in the testosterone-driven spectacle, with Jesus standing in the corner saying to no one in particular, "So, this is what it's come to."<br />
<br />
I have to tell you I'm sick and tired of this nonsense, where churches are trying to feed the worldly, macho-man narrative that's supposed to help salve our male insecurities. Jesus--the true man--has shown us a better way.<br />
<br />
The world says, "a real man beats up his opponents." Jesus told his disciples, "Turn the other cheek."<br />
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The world says, "a strong man believes in vigilante justice." Jesus taught his disciples, "Love your enemies and pray for those who persecute you."<br />
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The world says, "a man's strength is muscular." Jesus told Paul, "Power is perfectly revealed in weakness."<br />
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The world says, "boast in your strength." Paul said he'd rather boast in his weakness because of the cross of Jesus--where the weakness of God is stronger than any man.<br />
<br />
Indeed, it takes a really strong man <i>and woman </i>to pick up a cross and follow Jesus--something the world will never understand.Rodney Reeveshttp://www.blogger.com/profile/09807421344946408041noreply@blogger.com0tag:blogger.com,1999:blog-37430348.post-42106078182669434732019-11-07T11:18:00.000-06:002019-11-07T11:18:43.894-06:00The Truth of the GospelFor several years, there's been a lot of talk about "the truth of the gospel." Calvinists (Piper, Chandler, et al.) have written several best-sellers defending "justification by faith" as the truth of the gospel. So, they spend a lot of time in their sermons reminding us of our sins and how God has forgiven us through faith in Jesus Christ. We didn't do anything to "earn" our salvation. It is the work of our sovereign God. He saved us, and that should inspire us to worship Him. In fact, many of the praise songs we sing emphasize the divine transaction of salvation. We were lost. God reached down to save us. That is the truth of the gospel. That is what we sing; that is what we hear. Over and over again the mantra is repeated: we were once lousy sinners. We couldn't do anything to save ourselves. God sent his Son to do for us what we couldn't do for ourselves. And, since Calvinists believe God chose us individually, sending His Spirit to enable us to believe the gospel, even our faith is a gift from God. Not even trusting in Christ is something that we do. It's all God. Therefore, the truth of the gospel centers exclusively on what God has done for us: justification by faith. As long as we get that right (the vertical), we're defending the gospel.<br />
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But Paul argued that "the truth of the gospel" was more than getting the "vertical" relationship with God right. He claimed there is a horizontal dimension to the gospel. How we treat one another matters when it comes to the "truth of the gospel"--something he tried to get the Galatians to see (Gal. 2:1-14). When "false brothers sneaked in to spy out our liberty in Christ," Paul said he didn't yield to them "for even an hour so that the truth of the gospel might remain with you" (v. 5). Later, Paul accused Cephas (Peter), Barnabas, and the rest of the Jewish Christians who refused to eat with Gentile believers of hypocrisy because they were "not walking straight concerning the truth of the gospel" (v. 14). Notice, the argument wasn't over some theological wrangling about "justification by faith." The issue was a <i>social</i> problem: who eats with whom. As far as Paul was concerned, the truth of the gospel had as much to do with how we treat one another at the table as our personal relationship with God. Indeed, for Paul, the truth of the gospel is a social reality grounded in theological truth. Justification by faith not only happens vertically (our relationship with God) but also horizontally (our relationship with each other). In fact, when Paul gets in Peter's face, he argues that "superior" Christians can't claim they are justified by faith when they separate themselves from the "sinners" (vv. 15-21). For them, the cross is merely a divine transaction, the place where sin is cancelled--something done for them. For Paul, the cross also requires our participation, the divine way of death that leads to life--something we do. The cross was not only done for us; it is also done to us and through us. That is the truth of the gospel.<br />
<br />
So, listen up crusaders, zealots, loyal members of self-sequestered theological clubs and secret societies: you're not defending the "truth of the gospel" when you alienate your brother and sister in Christ. In fact, according to Paul (the one you call your "beloved brother"), you prove you're not even justified by faith.Rodney Reeveshttp://www.blogger.com/profile/09807421344946408041noreply@blogger.com1tag:blogger.com,1999:blog-37430348.post-85430920161996298962019-03-06T11:00:00.002-06:002019-03-06T11:00:51.302-06:00Sneaky Idolatry
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<br />
<div class="MsoNormal" style="line-height: 200%;">
(An excerpt from my work on John's Spirituality)</div>
<div class="MsoNormal" style="line-height: 200%;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%;">
That’s one of the major claims of
the Revelation of John:<span style="mso-spacerun: yes;"> </span>we can only see
the world for what it truly is when we are gathered to worship the Creator and
the Lamb.<span style="mso-spacerun: yes;"> </span>Since the Apocalypse was
supposed to be read and heard when Christians gathered for worship on the
Lord’s day, it is telling that this vision, filled with idol imagery and false
worship, was part of their worship experience.<span style="mso-spacerun: yes;">
</span>You would think a description of such blasphemous things would be banned
from their meetings, that getting Christians to envision idols and false
worship would be counter-productive.<span style="mso-spacerun: yes;"> </span>It
is a bit odd, isn’t it?<span style="mso-spacerun: yes;"> </span>Gathered for
worship to focus your attention on the one true God, all of the sudden—as a
part of your worship experience—you’re picturing your neighbors worshipping the
wrong god.<span style="mso-spacerun: yes;"> </span>It’s one thing to see with
your mind’s eye Michael kick the dragon out of heaven, no longer able to accuse
us because of the “blood of the Lamb.”<span style="mso-spacerun: yes;">
</span>(Imagine the cheers coming from the crowd.)<span style="mso-spacerun: yes;"> </span>But encouraging these Christians to imagine
idolatrous worship, perhaps even stirring up memories of their religious past
as idol worshippers, seems out of place to us.<span style="mso-spacerun: yes;">
</span>Idolatry should be the last thing on your mind when you’re worshipping
God.<span style="mso-spacerun: yes;"> </span>But, first-century worshippers
couldn’t afford to ignore the obvious.<span style="mso-spacerun: yes;"> </span>They
lived in a world filled with idols.<span style="mso-spacerun: yes;"> </span>In
their day, you couldn’t open your eyes without seeing one—not to mention the
fact that idolatry was embedded in every facet of life:<span style="mso-spacerun: yes;"> </span>politics, economics, and religion.<span style="mso-spacerun: yes;"> </span>Shutting your eyes and refusing to think about
idolatry wasn’t an option.<span style="mso-spacerun: yes;"> </span>Instead,
according to John’s vision, what Christians needed to do was open their eyes to
the lies, the deceit, the pretense of false worship—especially the worship of
Caesar.<a href="https://www.blogger.com/blogger.g?blogID=37430348#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman"; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "MS 明朝"; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-fareast;">[1]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;"> </span>And, the only way they could see the truth
was when they worshipped God.<a href="https://www.blogger.com/blogger.g?blogID=37430348#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman"; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "MS 明朝"; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-fareast;">[2]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;"> </span>The Revelation of John was a call to
“first-commandment faithfulness.”<a href="https://www.blogger.com/blogger.g?blogID=37430348#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman"; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "MS 明朝"; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-fareast;">[3]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;"> </span>Therefore, “those who bear witness to the one
true God, the only true absolute, to whom all political power is subject,
expose Rome’s idolatrous self-deification for what it is.”<a href="https://www.blogger.com/blogger.g?blogID=37430348#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman"; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "MS 明朝"; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-fareast;">[4]</span></span><!--[endif]--></span></span></a><o:p></o:p></div>
<div class="MsoNormal" style="line-height: 200%;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%;">
That’s what happens when we worship
God:<span style="mso-spacerun: yes;"> </span>we not only see the truth about God
but also recognize the pretense of self-deification—those competing for the
honor due exclusively to God.<span style="mso-spacerun: yes;"> </span>During
worship services, we often say our God is “worthy of worship,” which makes me think
about who or what is <i style="mso-bidi-font-style: normal;">not</i> worthy of
worship.<span style="mso-spacerun: yes;"> </span>Government is not worthy of
worship.<span style="mso-spacerun: yes;"> </span>Wall Street is not worthy of
worship.<span style="mso-spacerun: yes;"> </span>The military is not worthy of
worship.<span style="mso-spacerun: yes;"> </span>Nature is not worthy of
worship.<span style="mso-spacerun: yes;"> </span>Education is not worthy of
worship.<span style="mso-spacerun: yes;"> </span>Lawyers are not worthy.<span style="mso-spacerun: yes;"> </span>Preachers are not worthy.<span style="mso-spacerun: yes;"> </span>Physicians are not worthy.<span style="mso-spacerun: yes;"> </span>Politicians are not worthy.<span style="mso-spacerun: yes;"> </span>Entrepreneurs are not worthy.<span style="mso-spacerun: yes;"> </span>Entertainers are not worthy.<span style="mso-spacerun: yes;"> </span>No one or no thing is worthy of worship but
God.<span style="mso-spacerun: yes;"> </span>You would think, therefore, that we
would be especially vigilant to protect God’s honor, refusing to allow idolatry
to creep into our worship services.<span style="mso-spacerun: yes;">
</span>Since God doesn’t share his glory with anyone, we would be reticent to
give glory to any person as part of our worship to God.<span style="mso-spacerun: yes;"> </span>And yet, it happens all the time.<span style="mso-spacerun: yes;"> </span>We applaud musical performances.<span style="mso-spacerun: yes;"> </span>We create church celebrities through
video.<span style="mso-spacerun: yes;"> </span>We pledge allegiance to
governments.<span style="mso-spacerun: yes;"> </span>We sing songs about our
native land.<span style="mso-spacerun: yes;"> </span>We exalt politicians when
they visit our worship services.<span style="mso-spacerun: yes;"> </span>We praise
soldiers for their military service.<span style="mso-spacerun: yes;"> </span>No
one questions the legitimacy of these practices.<span style="mso-spacerun: yes;"> </span>It all happens automatically, as if it were a
natural part of our worshipping God.<span style="mso-spacerun: yes;"> </span>Our
adoration is impulsive, worshipping God one minute while venerating our heroes
the next.<span style="mso-spacerun: yes;"> </span>Indeed, it’s not much of a
stretch to praise those we idolize even while we’re praising God.<span style="mso-spacerun: yes;"> </span>And we thought idolatry was only a
first-century problem.<o:p></o:p></div>
<div class="MsoNormal" style="line-height: 200%;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%;">
This particular year, the Fourth of
July fell on a Sunday.<span style="mso-spacerun: yes;"> </span>The auditorium
was decked out in stars and stripes.<span style="mso-spacerun: yes;"> </span>An
American flag was draped over the cross.<span style="mso-spacerun: yes;">
</span>The choir called us to worship with a hearty rendition of “God Bless
America.”<span style="mso-spacerun: yes;"> </span>Then we sang several
patriotic songs, “O beautiful for spacious skies,” and “You’re a grand old flag,
you’re a high-flying flag” and “My eyes have seen the glory of the coming of
the Lord.”<span style="mso-spacerun: yes;"> </span>The pastor stepped forward to
lead us in the pledge of allegiance and offered a prayer for the leaders of our
nation.<span style="mso-spacerun: yes;"> </span>Next, the music director invited
the congregation to join in a medley of service anthems, asking members of the
Army, Navy, Air Force, and Marines to stand while we all sang their fight
songs:<span style="mso-spacerun: yes;"> </span>“First to fight for the right and
to build the Nation’s might . . .<span style="mso-spacerun: yes;"> </span>Roll
out the TNT, anchors aweigh.<span style="mso-spacerun: yes;"> </span>Sail on to
victory and sink their bones to Davy Jones, hooray . . . Off we go into the
wild blue yonder, climbing high into the sun; here they come zooming to meet
our thunder, at ‘em boys, give ‘er the gun . . . From the halls of Montezuma to
the shores of Tripoli, we fight our country’s battles, in the air, on land and
sea . . . .”<span style="mso-spacerun: yes;"> </span>With the words “roll out
the TNT” and “give ‘er the gun” still ringing in my ears, the choir sang
“Statue of Liberty” while patriotic and religious images were projected on
screens behind the choir.<span style="mso-spacerun: yes;"> </span>At one point,
a picture of an American soldier appeared on the left screen while an image of
the crucified Christ was projected on the right as the choir sang, “as the
statue liberates the citizen, so the cross liberates the soul.” <span style="mso-spacerun: yes;"> </span>Troubled by the vision and audition, I looked
around to see if anyone else was offended.<span style="mso-spacerun: yes;">
</span>The congregation was glowing with adoration, taking in the spectacle
with pride and wonder.<span style="mso-spacerun: yes;"> </span>I kept thinking
about the mixed message, unable to get out of my mind the images of a man who
kills his enemies juxtaposed next to the man who died for his enemies.<span style="mso-spacerun: yes;"> </span>Throughout the sermon, while the preacher
effortlessly blended freedom in Christ with the religious liberty protected by
our nation, I imagined what a “God-and-Country” worship service would look like
in the first-century world.<o:p></o:p></div>
<div class="MsoNormal" style="line-height: 200%;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%;">
That particular year, the autumnal
equinox fell on a Sunday.<span style="mso-spacerun: yes;"> </span>Christians in
Ephesus are gathered in the hall of Tyrannus for their special worship service.<a href="https://www.blogger.com/blogger.g?blogID=37430348#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman"; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "MS 明朝"; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-fareast;">[5]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;"> </span>The walls of the lecture hall are covered
with murals depicting momentous events in the life of the Ephesians:<span style="mso-spacerun: yes;"> </span>citizens welcoming the victorious Mark
Antony, the erection of the temple to Augustus, the birth of Artemis, scenes
from the games held in Domitian’s honor.<span style="mso-spacerun: yes;">
</span>In the corners, Roman standards decorate the hall—a Roman eagle perched
on top of the flag at the front. <span style="mso-spacerun: yes;"> </span>A bust
of Caesar stands in the pediment over the entrance, welcoming congregants as
they gather for worship.<span style="mso-spacerun: yes;"> </span>As the service
begins, a dignitary recites the inscription etched on the temple to Augustus,
extolling his generous benefaction of the city.<span style="mso-spacerun: yes;">
</span>A chorus leads the congregants in singing selections from the Psalter,
mixing in well-known anthems sung during the festival of Artemis—hymns of
gratitude for the fertility of the land, the protection of their city, and the
prosperity of their harbor.<span style="mso-spacerun: yes;"> </span>After a few
ex-soldiers are encouraged to stand and recite the sacramentum, the preacher
offers a midrash on Isaiah 45:1, comparing Caesar to Cyrus, quoting lines from
Paul’s letter to the Romans:<span style="mso-spacerun: yes;"> </span>“Let every
person submit to the governing authorities.<span style="mso-spacerun: yes;">
</span>For there is no authority unless it is given by God” (13:1).<span style="mso-spacerun: yes;"> </span>As he points to the bust of Caesar and the
Roman standards, blending the <i style="mso-bidi-font-style: normal;">pax Romana </i>and
the<i style="mso-bidi-font-style: normal;"> pax Christi</i>, the staccato rhythm
of his cadence accentuates Paul’s words:<span style="mso-spacerun: yes;">
</span>“he who resists authority opposes the decrees of God . . . It is a
minister of God . . . It does not bear the sword for nothing . . . This is why
you pay taxes, for the rulers are ministers of God . . .<span style="mso-spacerun: yes;"> </span>So render to them what is due to them:<span style="mso-spacerun: yes;"> </span>taxes, customs, fear, honor” (vv. 2-7).<span style="mso-spacerun: yes;"> </span>After the homily, a patron invites everyone
to his villa to celebrate the love feast as members embrace one another,
passing the peace of Christ.<o:p></o:p></div>
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<br /></div>
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This is how easily idolatry sneaks
into our worship of God.<o:p></o:p></div>
<div style="mso-element: footnote-list;">
<!--[if !supportFootnotes]--><br clear="all" />
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=37430348#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman"; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "MS 明朝"; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-fareast;">[1]</span></span><!--[endif]--></span></span></a>“The
local manifestations of the imperial cult seek to foster ongoing awe and
gratitude toward the emperor and Rome.<span style="mso-spacerun: yes;">
</span>John replaces these feelings with indignation, enmity, and anger in
order to support his agenda for Christian presence in Roman Asia:<span style="mso-spacerun: yes;"> </span>fostering critical witness, with no room for
idols, no room for assimilation to, and support of, the mechanisms of imperial
legitimation,” deSilva, <i style="mso-bidi-font-style: normal;">Seeing Things</i>,
p. 203.<o:p></o:p></div>
</div>
<div id="ftn2" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=37430348#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman"; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "MS 明朝"; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-fareast;">[2]</span></span><!--[endif]--></span></span></a>“These
elemental forms of perception of God not only require expression in
worship:<span style="mso-spacerun: yes;"> </span>they cannot be truly
experienced except as worship,” Bauckham, <i style="mso-bidi-font-style: normal;">Theology</i>,
p. 33.<o:p></o:p></div>
</div>
<div id="ftn3" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=37430348#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman"; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "MS 明朝"; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-fareast;">[3]</span></span><!--[endif]--></span></span></a>Talbert,
<i style="mso-bidi-font-style: normal;">Revelation</i>, p. 11.<o:p></o:p></div>
</div>
<div id="ftn4" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=37430348#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman"; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "MS 明朝"; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-fareast;">[4]</span></span><!--[endif]--></span></span></a>Bauckham,
<i style="mso-bidi-font-style: normal;">Theology</i>, p. 39.<o:p></o:p></div>
</div>
<div id="ftn5" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=37430348#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman"; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "MS 明朝"; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-fareast;">[5]</span></span><!--[endif]--></span></span></a>For
an excellent description of life in Ephesus, see Paul Trebilco, <i style="mso-bidi-font-style: normal;">The Early Christians in Ephesus from Paul to
Ignatius</i> (Grand Rapids:<span style="mso-spacerun: yes;"> </span>William B.
Eerdmans Publishing, 2004), pp. 11-52.<o:p></o:p></div>
</div>
</div>
<!--EndFragment--><br />Rodney Reeveshttp://www.blogger.com/profile/09807421344946408041noreply@blogger.com0tag:blogger.com,1999:blog-37430348.post-28017957263622121442019-01-08T11:24:00.001-06:002019-01-08T11:24:28.182-06:00Worship as warfare
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(An excerpt from my work on John's Spirituality [IVP Academic])</div>
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<br /></div>
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After Christ revealed the truth about the seven churches
(1:9-3:22)—strengths and weaknesses, threats and opportunities—the seer’s first
glimpse of what’s really going on in the world comes from a heavenly
perspective.<span style="mso-spacerun: yes;"> </span>Having been called up to
witness the worship of God and His Lamb (4:1-5:14), John looks down upon the
world as the sealed scroll is opened, bringing about the judgment of God on
earth (6:1-8:1). <span style="mso-spacerun: yes;"> </span>It’s significant that John’s
vision of “things to come” happens during heavenly scenes of worship.<span style="mso-spacerun: yes;"> </span>Even though John is called up to heaven,
passing through the heavenly portal that brings him into the throne room of
God, even though he sees and hears different kinds of heavenly creatures offer
unceasing praise and adoration, the worship of God is not shut up within the
heavenlies.<span style="mso-spacerun: yes;"> </span>Indeed, devoted worship of
the Pantocrator and the Lamb extends to the earth, with “every created thing
which is in heaven and on the earth and under the earth and on the sea” joining
in festal praise (Rev. 5:13).<span style="mso-spacerun: yes;"> </span>The interplay between scenes of heavenly
worship and the things “that must take place” reveal the eschatological purpose
of worshipping God. <span style="mso-spacerun: yes;"> </span>According to John’s
vision, when we worship God we are able to see the end of the world. <span style="mso-spacerun: yes;"> </span>Not only that, those who have ears to hear the
reading of John’s Revelation and join in heavenly worship end up participating
in the unfolding drama of this eschatological narrative—the story of heaven
invading earth.2<span style="mso-spacerun: yes;"> </span>In this way, then, “the kingdom of God and
the rule of the Messiah—future, eschatological claims—are acclaimed in heavenly
liturgies as present, ‘eternal’ realities.”3<span style="mso-spacerun: yes;"> </span>Indeed, every time we gather to worship God,
we’re declaring war on the world—like street-prophets holding up signs that
say, “The End is Near.”<o:p></o:p></div>
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<br /></div>
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That’s why worship is an act of war in the Revelation of
John.4<span style="mso-spacerun: yes;"> </span>Notice how all seven visions of the end of
the world begin with a heavenly scene.5<span style="mso-spacerun: yes;"> </span>Sometimes John saw the heavenly temple of God
(Rev. 8:3-5; 11:19; 15:5-8).<span style="mso-spacerun: yes;"> </span>Other times
he saw the throne of God and His heavenly council (Rev. 4:1-5:14; 14:1-5;
15:1-4; 19:1-10).<span style="mso-spacerun: yes;"> </span>Whether in the temple
or around the throne, each vision begins with a festal gathering of worshippers.<span style="mso-spacerun: yes;"> </span>Then, God executes judgment on the earth,
launching His invasion with armies of heavenly beings—from horsemen to
angels—so that “the kingdom of the world has become the kingdom of our Lord,
and of His Christ” (Rev. 11:15).<span style="mso-spacerun: yes;"> </span>In the
unfolding eschatological drama, two overlapping worlds (spatial and temporal)
blend into one:<span style="mso-spacerun: yes;"> </span>heaven crashes into
earth; the future is precipitated by the present.<span style="mso-spacerun: yes;"> </span>The dystopian scene is replicated over and
over again. <span style="mso-spacerun: yes;"> </span>After the saints worship God
and the Lamb, all hell breaks loose on earth.<span style="mso-spacerun: yes;">
</span>And so, the way John sees it, the Apocalypse is an unveiling of—a
behind-the-scenes look at—what happens when we worship God.<span style="mso-spacerun: yes;"> </span>The seer is pulling back the veil, helping us
see the invisible war occurring in the visible world as the reign of God is
established on earth as it is in heaven.<span style="mso-spacerun: yes;">
</span>More than that, the seer’s vision is a call to participate: <span style="mso-spacerun: yes;"> </span>when we worship God we wage war against the
powers that oppose him and us.<span style="mso-spacerun: yes;"> </span>Worship,
therefore, becomes a subversive act whereby we overcome the idolatrous powers
and their pretentious rule. <span style="mso-spacerun: yes;"> </span>Despite the
ruinous effects of evil powers trying to destroy God’s creation, we are
declaring in worship, “Our God reigns!” <span style="mso-spacerun: yes;"> </span>Indeed, the apocalyptic vision of a dystopian
world is a Christian hope of God turning the world right side up, when earth is
elevated to heaven’s purpose through divine purification.<span style="mso-spacerun: yes;"> </span>Furthermore, the promise (perhaps even
evidence) of a dystopian world is, therefore, the apocalyptic sign of God’s
reclamation of all creation.<span style="mso-spacerun: yes;"> </span>That evil
is putting up a fight by trying to muck up the place is proof that God, the
Lamb, and his slaves are winning the war.<span style="mso-spacerun: yes;">
</span>It’s just a matter of time until every one sees it on the last day, when
heaven and earth become one.<span style="mso-spacerun: yes;"> </span>In the
meantime, one must have ears to hear the audition in order to envision the
end—now and then.<o:p></o:p></div>
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<br /></div>
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1 Contra
Elisabeth Schüssler Fiorenza, <i style="mso-bidi-font-style: normal;">The Book of
Revelation:<span style="mso-spacerun: yes;"> </span>Justice and Judgment</i>, 2<sup>nd</sup>
ed. (Minneapolis:<span style="mso-spacerun: yes;"> </span>Fortress Press, 1998),
122, who argues that John’s auditors do not take part in the heavenly worship
until the end, i.e., in the new heaven and earth.<span style="mso-spacerun: yes;"> </span>Yet, there is no service of worship in the
visions of the new Jerusalem (Rev. 21:1-22:5).<o:p></o:p></div>
</div>
<div id="ftn2" style="mso-element: footnote;">
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2 Leonard
L. Thompson, <i style="mso-bidi-font-style: normal;">The Book of Revelation:<span style="mso-spacerun: yes;"> </span>Apocalypse and Empire</i> (Oxford:<span style="mso-spacerun: yes;"> </span>Oxford University Press, 1990), 66.<o:p></o:p></div>
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3 Ibid.,
65.<o:p></o:p></div>
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<div id="ftn4" style="mso-element: footnote;">
<div class="MsoFootnoteText">
4 Bauckham,
<i style="mso-bidi-font-style: normal;">Theology</i>, pp. 67-70.<o:p></o:p></div>
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5 I
follow Talbert’s schema, “Seven visions of the end times,” <i style="mso-bidi-font-style: normal;">Apocalypse</i>, p. 26.<o:p></o:p></div>
</div>
</div>
<!--EndFragment--><br />Rodney Reeveshttp://www.blogger.com/profile/09807421344946408041noreply@blogger.com0tag:blogger.com,1999:blog-37430348.post-14584323117379489762018-12-22T15:42:00.001-06:002018-12-22T15:42:38.516-06:00In Defense of Redford College(Here's a guest post from my colleague, Dr. Zach Manis)<br />
<br />
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<br />
<div class="MsoNormal">
<span style="font-family: "Times New Roman"; font-size: 12.0pt; line-height: 107%;">There has been a lot of commotion over the past few weeks on
the internet regarding the Courts Redford College of Theology and Ministry at
Southwest Baptist University.<span style="mso-spacerun: yes;"> </span>Maybe
you’ve heard some of it.<span style="mso-spacerun: yes;"> </span>Maybe you’ve
heard a <i style="mso-bidi-font-style: normal;">lot</i> of it.<span style="mso-spacerun: yes;"> </span>According to the critics of the college, a
grave injustice has been perpetrated against an innocent man, Dr. Clint Bass,
who was fired for the reason that his colleagues held doctrinal beliefs that
are “liberal,” while Bass himself espouses a pure and unadulterated
conservative Baptist theology.<span style="mso-spacerun: yes;"> </span>This
narrative is exciting—<i style="mso-bidi-font-style: normal;">Let us rally to the
defense of justice!</i>—and in the mouths of Dr. Bass’s supporters, nearly all
of whom seem to <span style="mso-spacerun: yes;"> </span>share his theological
persuasions, self-aggrandizing.<span style="mso-spacerun: yes;"> </span>It is
also, unfortunately for Bass and his champions, flatly false. The truth of the
matter is not nearly as exciting, or nearly so flattering to Dr. Bass. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman"; font-size: 12.0pt; line-height: 107%;">The fact is that Clint Bass was fired for gross professional
misconduct.<span style="mso-spacerun: yes;"> </span>His intention, as best I can
tell, was to get most of the theology faculty of Redford College fired, myself
included, by any means necessary, and arrange to have us replaced by those who
share his narrow and intolerant version of Christian theology in its most
minute detail. (Bass has presented his own views as being simply those
expressed in the most recent version of a prominent Baptist confessional
statement called <i style="mso-bidi-font-style: normal;">The Baptist Faith and
Message</i>.<span style="mso-spacerun: yes;"> </span>The evidence suggests
otherwise, but we’ll ignore this for now.)<span style="mso-spacerun: yes;">
</span>His methods were patient—spanning at least the last five years—and deliberate,
as well as seditious and quite treacherous.<span style="mso-spacerun: yes;">
</span>The colleagues that he betrayed are the same ones who voted to hire him,
to recommend him for tenure, and to promote him from Assistant to Associate
Professor.<span style="mso-spacerun: yes;"> </span>Colleagues who have, up to
this point, respected him as a teacher and scholar and supported him in all of
his professional endeavors. <span style="mso-spacerun: yes;"> </span>In response
to this support and show of collegiality on the part of the other professors in
Redford College, Dr. Bass borrowed a page from one of his research interests,
the Puritans—the worst possible page, I’m afraid.<span style="mso-spacerun: yes;"> </span>He planned, organized, and did everything in
his power to carry out a witch hunt. <span style="mso-spacerun: yes;"> </span>He
seems to have convinced himself that all of these actions are justified, and
even noble, insofar as they were done in the name of God and the advancement of
doctrinal purity.<span style="mso-spacerun: yes;"> </span>But it is a dark
thought that treachery is justified in the service of a good and righteous
cause.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman"; font-size: 12.0pt; line-height: 107%;">What I have to say about this whole sordid affair will begin
with some remarks about my experience in Redford College up to this point, will
then move to a consideration of Dr. Bass’s allegations against me personally—as
well as the “evidence” upon which they are based—, and finally attempt to bring
into focus what I think is really at stake in all this, which is nothing less
than a fight for the very soul of the university.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman"; font-size: 12.0pt; line-height: 107%;">When I applied for the job of Assistant Professor of
Philosophy over thirteen years ago,<span style="mso-spacerun: yes;"> </span>I
told the faculty members who interviewed me that one of the most attractive
features of the position, for myself as a Christian philosopher, was the
prospect of teaching in a department with colleagues who are experts in <i style="mso-bidi-font-style: normal;">other</i> disciplines, such as biblical
studies, theology, and church history—disciplines in which I have no formal
training, but whose content I was (and continue to be) eager to learn
more.<span style="mso-spacerun: yes;"> </span>I was sincere in this remark.<span style="mso-spacerun: yes;"> </span>Coming to SBU was an opportunity to be a part
of a community of Christian scholars from whom I had much to learn, and, being
a product of a liberal arts education, the desire to continue learning
throughout the length of my life is one that is deep in the marrow. <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman"; font-size: 12.0pt; line-height: 107%;">Over the years, I have frequently availed myself of the
opportunity to learn more about important biblical and theological matters by
bringing my questions on these topics to my colleagues, who have generously
given of their time to share their wisdom and learning with me.<span style="mso-spacerun: yes;"> </span>Sometimes, the questions I have brought to my
colleagues have been about issues that I have encountered while reading
Scripture or trying to understand theological matters that have troubled
me.<span style="mso-spacerun: yes;"> </span>How should we understand <i style="mso-bidi-font-style: normal;">this</i> particular hard saying of the
Bible?<span style="mso-spacerun: yes;"> </span>How do we make sense of <i style="mso-bidi-font-style: normal;">that</i> particular theological problem? <span style="mso-spacerun: yes;"> </span>As a Christian philosopher, I believe that we
should not ignore difficult or troubling questions of these kinds.<span style="mso-spacerun: yes;"> </span>Our God is big enough to handle our toughest
questions.<span style="mso-spacerun: yes;"> </span>We should bring them to Him,
every last one, in earnestness and humility.<span style="mso-spacerun: yes;">
</span>And often, when we do so, our Lord teaches us through the members of His
body, the Church, including members of the community of faith of which we are a
part.<span style="mso-spacerun: yes;"> </span>For myself, some of the most
helpful and influential members of the Body through whom I have been instructed
are my colleagues in Redford College.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman"; font-size: 12.0pt; line-height: 107%;">My efforts to learn from my colleagues have almost always
been rewarded, first, by a warm reception of my questions, followed by a hearty
exchange of ideas, and ending with greater understanding, on my part at least,
as I have learned from their wisdom.<span style="mso-spacerun: yes;"> </span>But,
I am sad to say, this has not always been the case.<span style="mso-spacerun: yes;"> </span>A few years back, in the Fall of 2015, I was
on sabbatical, working on a book-length project on the problem of hell.<span style="mso-spacerun: yes;"> </span>Reflection on this topic had led me to begin
wrestling with some questions about how to understand the relationship between
Christian tradition and the Baptist faith.<span style="mso-spacerun: yes;">
</span>For example: What authority does Christian tradition have, according to
Baptists?<span style="mso-spacerun: yes;"> </span>Don’t we have to recognize
tradition as having <i style="mso-bidi-font-style: normal;">some</i> authority in
order to make sense of such matters as the canonization of Scriptures (the
selection of books that would be included in the Bible)?<span style="mso-spacerun: yes;"> </span>After all, if the church councils in which
these decisions were made are regarded as having no authority, what assurance
do we have that the Bible contains all and only the “right” books? <span style="mso-spacerun: yes;"> </span>These sorts of questions are very much outside
of the discipline in which I have been trained, and they are questions to which
I did not see any obvious and satisfying answers.<span style="mso-spacerun: yes;"> </span>But I recognized them as being clearly <i style="mso-bidi-font-style: normal;">important</i> questions. <span style="mso-spacerun: yes;"> </span>I wanted to begin trying to sort through them
and (hopefully) gain some insight and clarity, and I thought that there was an
obvious way to go about this.<span style="mso-spacerun: yes;"> </span>What I
needed, in this case, was insight from someone who is an expert in either
church history or Baptist thought.<span style="mso-spacerun: yes;"> </span>And what
luck (I thought to myself): we have a member of our own department who is an
expert in both!<span style="mso-spacerun: yes;"> </span>That person, of course, was
Dr. Clint Bass. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman"; font-size: 12.0pt; line-height: 107%;">So with his permission, I sat in on a few of Dr. Bass’s
lectures at the beginning of his <i style="mso-bidi-font-style: normal;">History
of Christianity I</i> course, which covers the period of time in church history
most pertinent to the particular questions I was asking at the time.<span style="mso-spacerun: yes;"> </span>And on a few occasions, I stayed after class was
over to ask some follow-up questions.<span style="mso-spacerun: yes;"> </span>It
is worth pausing at this point to reiterate the purpose of these
conversations.<span style="mso-spacerun: yes;"> </span>The point was to try to
articulate a certain problem that I was thinking about, to someone who is an
expert on the topic to which the problem pertains, in order to find out what
are the <i style="mso-bidi-font-style: normal;">best possible answers</i> to the
problem that can be given (or, at least, the best possible answers that have
been developed thus far).<span style="mso-spacerun: yes;"> </span>Dr. Bass gave
me his answers, and (though I don’t have a clear memory of the exact details of
the conversation, I think it’s likely that this is what I did, because it’s
what I usually do in these conversations) I “pushed” the questions a bit, to
try to make sure the problem was being posed in its sharpest form, <span style="mso-spacerun: yes;"> </span>in order to try to discern whether the answer
being proposed was fully satisfactory.<span style="mso-spacerun: yes;">
</span>This is the way that philosophers go about trying to answer hard
questions.<span style="mso-spacerun: yes;"> </span>We engage in a <i style="mso-bidi-font-style: normal;">dialectic</i>—a back-and-forth discussion in
which all sides of an issue are presented, defended, and critiqued—in order to
assess the relative merits and strengths of various possible solutions.<span style="mso-spacerun: yes;"> </span>In short, I was applying a philosophical
method of inquiry to questions of church history and theology.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman"; font-size: 12.0pt; line-height: 107%;">I’m afraid that all of this must have been very confusing to
Dr. Bass.<span style="mso-spacerun: yes;"> </span>At least, that’s the most
charitable interpretation that I know of to explain the actions he took in the
wake of these conversations.<span style="mso-spacerun: yes;"> </span>He seems to
think that I was expressing to him a set of <i style="mso-bidi-font-style: normal;">settled
theological convictions</i>.<span style="mso-spacerun: yes;"> </span>But of
course, I wasn’t: the whole point of sitting in on his lectures and conversing
with him afterward was to try to <i style="mso-bidi-font-style: normal;">figure
something out</i>, to try to discern what the best available answers are to a
certain set of questions that I had been wrestling with.<span style="mso-spacerun: yes;"> </span>The conversations were fairly short, and few
in number.<span style="mso-spacerun: yes;"> </span>But apparently, whatever
views he thought I was expressing in those conversations were views that he
found troubling.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman"; font-size: 12.0pt; line-height: 107%;">So what did he do?<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman"; font-size: 12.0pt; line-height: 107%;">Before answering that question, let me ask another: What
would <i style="mso-bidi-font-style: normal;">you</i> do in this situation?<span style="mso-spacerun: yes;"> </span>Let us suppose for present purposes that Dr.
Bass’s confusion in this situation was sincere, in order to attribute to his
subsequent actions the purest motives possible.<span style="mso-spacerun: yes;">
</span>Now put yourself in his place.<span style="mso-spacerun: yes;"> </span>Suppose
that one of your colleagues seemed to be expressing to you in conversation a
set of views that you considered to be mistaken, problematic, or disturbing,
and suppose that these views pertained to matters of the Christian faith.<span style="mso-spacerun: yes;"> </span>Suppose that your impression of your
colleague’s views was based on a few, short conversations.<span style="mso-spacerun: yes;"> </span>What would you do?<span style="mso-spacerun: yes;"> </span>My guess is, if you are motivated at all by
Christian charity, you would go to that colleague, to engage him in
conversation, in order to get clarity on the matter.<span style="mso-spacerun: yes;"> </span>You would probably say something like the
following: “In our conversation the other day, I thought I heard you say that
you believe [such-and-such], which seems to me a badly mistaken, and maybe even
a dangerous, thing to believe.<span style="mso-spacerun: yes;"> </span>Did I
understand you correctly?<span style="mso-spacerun: yes;"> </span>Is that really
the view that you hold?”<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman"; font-size: 12.0pt; line-height: 107%;">This, I’m sorry to report, was not Clint Bass’s
reaction.<span style="mso-spacerun: yes;"> </span>His way of dealing with the
situation was rather different.<span style="mso-spacerun: yes;"> </span>Judging
from the campaign that has been carried out against Redford College, and the
particular “evidence” that has been presented against me, personally, it seems
that what Dr. Bass did is this.<span style="mso-spacerun: yes;"> </span>He took
out his collection of <i style="mso-bidi-font-style: normal;">secret notes</i>,
in which he compiled a record of comments from his colleagues that he had heard—or
thought he had heard, or heard that someone else had heard—a record of comments
that he deemed “un-Baptist,” and he added some choice “quotes” from our
conversation to his record.<span style="mso-spacerun: yes;"> </span>He behaved,
not like a brother in Christ, but like a secret agent in a police state,
assigned the task of continual surveillance of his peers, for the purpose of
trying to amass evidence by which they might some day be prosecuted for
supposed thought crimes.<span style="mso-spacerun: yes;"> </span>This is not,
let us say, a clear depiction of the Pauline admonition to believers given in 1
Corinthians 13. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman"; font-size: 12.0pt; line-height: 107%;">I suppose I should add that there was nothing personal about
any of this—at least, nothing “personal” in the sense of <i style="mso-bidi-font-style: normal;">singling me out</i> for this kind of treatment. <span style="mso-spacerun: yes;"> </span>Dr. Bass behaved this way toward <i style="mso-bidi-font-style: normal;">all</i> his colleagues in Redford.<span style="mso-spacerun: yes;"> </span>Consider the following quote, from a recent
Facebook post by the Dean of Redford College, Dr. Rodney Reeves, in which Dr.
Reeves explains the way that Bass handled suspicions that he (Reeves) held a
variety of “objectionable” views: <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: .5in;">
<span style="background: white; font-family: "Times New Roman"; font-size: 12.0pt; line-height: 107%;">“Never once
did he [Clint] ever discuss these things with me. Never once did he ask me what
I believe about these things. Never once did he respect me enough to say, “hey,
I heard some students say this about what you believe. Is that true?” I would
do that for him. I have done that for other faculty. This is what Jesus taught
us to do: go to each other to clear up a matter (Matt. 5:23; 18:15). But Clint
didn’t do that. He chose, instead, to call into question my theological
integrity by spreading lies about me.”<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="background: white; font-family: "Times New Roman"; font-size: 12.0pt; line-height: 107%;">In the smear campaign against Redford
College that has unfolded over the past weeks, one of the pieces of
misinformation that has been repeatedly propagated is that Clint had approached
us, his Redford colleagues, about these matters of theological concern, and had
discussed them with us.<span style="mso-spacerun: yes;"> </span>Let me be clear
and state this in the most unequivocal terms: Clint Bass did not came to <i style="mso-bidi-font-style: normal;">any</i> of us, <i style="mso-bidi-font-style: normal;">ever</i>, to express his concerns about our theological views and to
allow us to address his concerns in person.<span style="mso-spacerun: yes;">
</span>Never.<span style="mso-spacerun: yes;"> </span>Not one of us.<span style="mso-spacerun: yes;"> </span>Not in 10+ years of teaching in the Redford
College of Theology and Ministry.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div class="MsoNormal">
<span style="background: white; font-family: "Times New Roman"; font-size: 12.0pt; line-height: 107%;">Dr. Bass is now apparently trying to pass
off an intradepartmental email exchange from January 2018 as evidence that he
discussed these matters with us.<span style="mso-spacerun: yes;"> </span>But the
contents of the email prove otherwise.<span style="mso-spacerun: yes;">
</span>For those of you unfamiliar with the email, which has been (of dubious
legality) posted publicly online: Dr. Reeves received an email from a
“concerned parent” who was inquiring as to what kind of theological education
their son could expect to receive from our college.<span style="mso-spacerun: yes;"> </span>Dr. Reeves’s asked for input from the rest of
the faculty before responding to the parents, and in light of the feedback he
received—which did not include any suggestions from Dr. Bass—, he wrote his
response and emailed it to the parents.<span style="mso-spacerun: yes;"> </span>After
the reply to the parents had already been sent, Dr. Bass followed up with a
“Reply All” message to the entire Redford faculty, chastising Dr. Reeves for
his treatment of the matter.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div class="MsoNormal">
<span style="background: white; font-family: "Times New Roman"; font-size: 12.0pt; line-height: 107%;">For the moment, let us put aside
considerations of how extraordinarily unprofessional and disrespectful it was
to rebuke the Dean of our College in an email sent to our entire faculty, after
having himself made no attempt to contribute to the discussion up to that point,
rather than approaching Dr. Reeves in private with his concerns.<span style="mso-spacerun: yes;"> </span>Let us for now focus on a different
question.<span style="mso-spacerun: yes;"> </span>Is it reasonable to consider
this email from Dr. Bass an acceptable substitute for approaching members of
the Redford faculty in person, and (at least at first) in private, to try to
understand our individual views and to give us a chance to explain our
theological positions?<span style="mso-spacerun: yes;"> </span>Of course
not.<span style="mso-spacerun: yes;"> </span>To present this exchange as
evidence of Dr. Bass’s engaging the Redford faculty with legitimate concerns,
in good faith, is simply laughable—or at least, it would be, were the matter
not so serious. And yet there is no other occasion on which Dr. Bass came to
any of us to discuss his concerns. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="background: white; font-family: "Times New Roman"; font-size: 12.0pt; line-height: 107%;">Some of Dr. Bass’s supporters seem to
imagine that he was fired because of his conservative theological views, views
to which the administration and the other faculty of Redford College are
opposed.<span style="mso-spacerun: yes;"> </span>In fact, no one in Redford
College had any objection to Bass’s theological views.<span style="mso-spacerun: yes;"> </span>By “objection,” I mean that no one held his
views against him, nor sought to oppose him, personally or professionally, for any
of his views.<span style="mso-spacerun: yes;"> </span>Of course, some of us
would likely “object” to some of the finer points of Dr. Bass’s preferred
theological system in the sense of <i style="mso-bidi-font-style: normal;">disagreeing</i>
with him, if he had engaged any of us in discussions about such matters.<span style="mso-spacerun: yes;"> </span>Disagreements on matters of theological particulars
are inevitable among Christian scholars, who spend a great deal of time
reflecting on such issues.<span style="mso-spacerun: yes;"> </span>Not only are
such disagreement inevitable, they are <i style="mso-bidi-font-style: normal;">healthy</i>.<span style="mso-spacerun: yes;"> </span>It is a sign of departmental vitality when
the members of a theological faculty disagree with one another, respectfully
and in good faith, about secondary and tertiary matters of doctrine. (I am
referring here <i style="mso-bidi-font-style: normal;">not</i> to fundamental
matters of the Christian faith, like the authority of Scripture or the divinity
of Christ, but rather to minor issues, like debates over the “five points” of
Calvinism—to pick one example.)<span style="mso-spacerun: yes;"> </span>This is
healthy for a number of reasons: first, because it means that students will be
exposed to a wide variety of options that exist within Christian orthodoxy,
matters about which Christians of good will may faithfully disagree with one
another.<span style="mso-spacerun: yes;"> </span>Second, it means that faculty
members will sharpen one another, “as iron sharpens iron,” in formulating their
views, being forced by their colleagues to consider opposing arguments and
critiques.<span style="mso-spacerun: yes;"> </span>All of this is healthy, and
to be celebrated in a department of theology.<span style="mso-spacerun: yes;">
</span>A diversity of theological opinions on the minor issues (again, <i style="mso-bidi-font-style: normal;">not</i> on the fundamental doctrines, but on
the secondary and tertiary issues) is part of what makes a department of Christian
theology vibrant.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div class="MsoNormal">
<span style="background: white; font-family: "Times New Roman"; font-size: 12.0pt; line-height: 107%;">Throughout the years, some of us in Redford
College have sought to model to our student body what it looks like for
Christians to discuss differences of theological opinion in a healthy and
constructive way. <span style="mso-spacerun: yes;"> </span>Public forums, such as
the one in which Dr. Reeves and I discussed the topic of hell, are a way of
trying to foster an atmosphere of open inquiry among our students, giving them
a chance to see what it looks like for professors to defend different, and sometimes
opposing, views in a spirit of mutual respect and willingness to listen and
learn from other members of the Christian community.<span style="mso-spacerun: yes;"> </span>A recording of this particular forum,
however, has now been posted online as evidence of our supposed “heretical”
views.<span style="mso-spacerun: yes;"> </span>Once again, step back from the
debates about the theological topics under discussion in this forum, for a
moment, to notice how pernicious this is.<span style="mso-spacerun: yes;">
</span>An academic event that is meant to foster discussion and reflection
among our student body about important theological issues—a worthy goal of a
Christian academic community, if ever there was one—is instead put in the
service of a witch hunt, presented as evidence of the unfitness of the
participants to teach at a Baptist institution.<span style="mso-spacerun: yes;">
</span>(For those of you who have listened only to the collection of audio
snippets, conveniently compiled for your quick and efficient formulation of a judgment
of our views, know that you have been deceived.<span style="mso-spacerun: yes;">
</span>If you want to understand <i style="mso-bidi-font-style: normal;">anything
at all</i> about our respective positions on the various topics that we
discussed in the forum, you must listen to the entire exchange, as well as the
Q&A that follows, in full.)<span style="mso-spacerun: yes;"> </span>It is
important to appreciate the message that it sends to our students, to use a
recording of the forum in this way, and the chilling effect that this has on
the atmosphere of an academic institution.<span style="mso-spacerun: yes;">
</span>The message to the community is clear: “Don’t you <i style="mso-bidi-font-style: normal;">dare</i> even entertain, much less sympathetically consider, much less
endorse, a view that is contrary to what WE believe.” (Here “WE” refers to
whatever authoritative body supposedly sets the theological agenda for the
university.)<span style="mso-spacerun: yes;"> </span>Do you honestly think that
students’ faith would be strengthened by there being only one, officially
sanctioned set of theological beliefs that the university will allow to be even
discussed?<span style="mso-spacerun: yes;"> </span>If you do, I would ask you to
reflect on the fact that a great many atheists these days describe themselves
as “recovering fundamentalists.”<span style="mso-spacerun: yes;"> </span>An
environment that does not tolerate theological questioning or serious
consideration of opposing views is not an effective inoculation against
religious doubt.<span style="mso-spacerun: yes;"> </span>Instead, it is fertile
ground for a crisis of faith later in life, when exposure to such questions and
opposing views is no longer avoidable.<span style="mso-spacerun: yes;">
</span>We do our students no favors by treating their time in college as a
glorified day care for overgrown children, where we will shelter impressionable
young minds from any ideas that might challenge their preexisting assumptions,
until mom and dad can return and pick them up after graduation.<span style="mso-spacerun: yes;"> </span>This is an unbelievably condescending view of
our students, who are themselves <i style="mso-bidi-font-style: normal;">adults</i>,
and fully capable of engaging in rigorous and serious philosophical and
theological reflection, and of forming their own views on these matters in a
careful and responsible way. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="background: white; font-family: "Times New Roman"; font-size: 12.0pt; line-height: 107%;">And this brings us, finally, to what I
believe to be the heart of the matter in all of this.<span style="mso-spacerun: yes;"> </span>The question that this whole, ugly chapter in
the history of SBU has so clearly brought into focus is this: <i style="mso-bidi-font-style: normal;">What is the purpose of a Christian liberal
arts education?</i><span style="mso-spacerun: yes;"> </span>And it is clear that
there are at least two <i style="mso-bidi-font-style: normal;">very different</i>
answers to this question on display in the horde of opinions currently
circulating on social media and the larger discussion on the internet.<span style="mso-spacerun: yes;"> </span>One possible answer—the answer that is pretty
clearly assumed by those who have slandered Dr. Reeves and his teaching
ministry to our students—is that its purpose is <i style="mso-bidi-font-style: normal;">indoctrination</i>.<span style="mso-spacerun: yes;"> </span>On the indoctrination
model, a Christian education is one in which professors stand before a class,
and present to the students a set of views (no doubt, the professor’s own
theological opinions on matters great and small) as indisputable facts that the
students <i style="mso-bidi-font-style: normal;">shall</i> accept, on the
professor’s authority, and repeat back to him/her on an exam, perhaps as proof
of the student’s fidelity to doctrinal purity as the professor understands
it.<span style="mso-spacerun: yes;"> </span>Evidence that this is the model of
education assumed by many of our critics—including Dr. Bass himself—is found in
their telltale use of the word “teach.”<span style="mso-spacerun: yes;">
</span>For example: that “Manis teaches” inclusivism, purgatory, etc. in
classes at SBU. <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div class="MsoNormal">
<span style="background: white; font-family: "Times New Roman"; font-size: 12.0pt; line-height: 107%;">In my philosophy classes, I do not “teach”
anything, in the indoctrination sense of the term.<span style="mso-spacerun: yes;"> </span>I do not <i style="mso-bidi-font-style: normal;">instruct</i>
my students on what they should believe on controversial philosophical or
theological matters. (The phrase “controversial philosophical matter” is
redundant, by the way. Any topic that is uncontroversial does not belong to the
discipline of philosophy.)<span style="mso-spacerun: yes;"> </span>The claim
that I “teach” inclusivism, or purgatory, or any other view displays confusion
about what it is that goes on in a philosophical classroom—or at any rate, what
goes on in <i style="mso-bidi-font-style: normal;">my</i> classes.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div class="MsoNormal">
<span style="background: white; font-family: "Times New Roman"; font-size: 12.0pt; line-height: 107%;">What motivates the discussions and other
content of my classes is a very different model of education, one that stands
in stark contrast to the indoctrination model.<span style="mso-spacerun: yes;">
</span>One of the primary tasks of Christian education—including theological
education—on this alternative model is that of equipping students to <i style="mso-bidi-font-style: normal;">think for themselves</i> about deep
questions of enduring significance for their lives, including (especially)
their faith.<span style="mso-spacerun: yes;"> </span>There is a great deal of
lip-service paid to “critical thinking” these days, but the reality of <i style="mso-bidi-font-style: normal;">actually</i> trying to foster it in students
requires that students be exposed to a wide variety of topics, ideas,
controversies, and opposing views.<span style="mso-spacerun: yes;"> </span>It is
not fostered by “teaching” students in the manner discussed above—the method of
indoctrination.<span style="mso-spacerun: yes;"> </span>It is fostered by introducing
students to questions, contemporary debates, philosophical and theological
problems, etc. and helping them to <i style="mso-bidi-font-style: normal;">appreciate</i>
what the issues are and why people may reasonably disagree about them.<span style="mso-spacerun: yes;"> </span>It goes on to consider arguments on <i style="mso-bidi-font-style: normal;">both sides</i> of an issue (in some cases,
many sides), as well as counterarguments and critiques of each side.<span style="mso-spacerun: yes;"> </span>And it culminates in equipping students with
a method by which they may evaluate these competing arguments <i style="mso-bidi-font-style: normal;">for themselves</i>, and to arrive at
conclusions in a way that is careful, reasoned, well-informed, and capable of
being rigorously defended, all while still appreciating the merits of an
opposing viewpoint.<span style="mso-spacerun: yes;"> </span>This is not
relativism, or subjectivism, or postmodernism, or any of the other boogeymen
that haunt the imaginations of Christian fundamentalists.<span style="mso-spacerun: yes;"> </span>This is, quite simply, what it is to engage
in critical thinking, and what it is to equip students to do the same. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="background: white; font-family: "Times New Roman"; font-size: 12.0pt; line-height: 107%;">My classes have always been, and will
always be, for as long as I have the distinct privilege of being a professor at
SBU, a safe place for students to explore ideas, and in particular ideas about
important matters pertaining to the Christian faith. <span style="mso-spacerun: yes;"> </span>My classes will never be used as a platform
for indoctrination—regardless of anyone’s preference or demands to the contrary.<span style="mso-spacerun: yes;"> </span>One of the very first things that I try to
impress on my students in introductory philosophy courses is that I have no
interest whatsoever in producing ideological clones who will parrot my own
views back to me.<span style="mso-spacerun: yes;"> </span>My students are not
only permitted, but positively <i style="mso-bidi-font-style: normal;">encouraged</i>,
to disagree with me on any matter of philosophical or theological controversy that
they wish.<span style="mso-spacerun: yes;"> </span>I am reticent to reveal my
philosophical opinions in my introductory courses, not because I have something
to hide, but because I want to make sure, before expressing my own views, that the
students have deeply internalized the point that they cannot settle
philosophical questions for themselves by simply deferring to my supposed
authority and adopting whatever conclusions I might have reached on the issue.<span style="mso-spacerun: yes;"> </span>That is not how philosophy works.<span style="mso-spacerun: yes;"> </span>My task as a philosophy teacher is to equip
my students to develop and defend <i style="mso-bidi-font-style: normal;">their
own</i> views.<span style="mso-spacerun: yes;"> </span>This is what it is to begin
to think critically.<span style="mso-spacerun: yes;"> </span>And the fostering
of this ability is among the principle ends of a Christian liberal arts
university.<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div class="MsoNormal">
<span style="background: white; font-family: "Times New Roman"; font-size: 12.0pt; line-height: 107%;">If there is a silver lining on the
calamitous course of events that has unfolded at SBU recently, it is this: it
is now evident, in the way that this crisis has been handled, that the
university is presently under <i style="mso-bidi-font-style: normal;">very</i>
capable leadership at the highest offices of the President and the
Provost.<span style="mso-spacerun: yes;"> </span>When Dr. Eric Turner was hired
to be the 25<sup>th</sup> President of SBU, many of us had the sense that his
appointment was providential.<span style="mso-spacerun: yes;"> </span>It seems
clear now that he was brought to the university “for such a time as this,” to
lead us through tumultuous waters that very likely would have destroyed our
university under less capable leadership.<span style="mso-spacerun: yes;">
</span>I am deeply grateful to both Dr. Turner and Dr. Lee Skinkle for their
service to our university.<span style="mso-spacerun: yes;"> </span>And I am
encouraged by what I see in them, both in their leadership and in their
character as men of God, for the future of SBU to become a shining example of
what Christian liberal arts education can be.<span style="mso-spacerun: yes;">
</span>Christian education is a sacred endeavor, and one that can be used by
the Lord to accomplish great things in the lives of students, as well as to support
the Church and to advance the Kingdom of God.<span style="mso-spacerun: yes;">
</span>It is my distinct privilege to be a part of an institution of higher
education that understands its mission clearly in these terms. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="background: white; font-family: "Times New Roman"; font-size: 12.0pt; line-height: 107%;">I suspect that some of you who have made it
this far in my “essay” still are not satisfied.<span style="mso-spacerun: yes;">
</span>“What about the specific charges of doctrinal error that have been
leveled against you?<span style="mso-spacerun: yes;"> </span>How do you answer?”<span style="mso-spacerun: yes;"> </span>I answer… in person.<span style="mso-spacerun: yes;"> </span>I have no interest in trying to shout down
the mob.<span style="mso-spacerun: yes;"> </span>My weapon of defense is reason,
which is, I’m afraid, utterly useless against those who are incapable of
rational reflection or critical thinking.<span style="mso-spacerun: yes;">
</span>In my experience, <i style="mso-bidi-font-style: normal;">individuals</i>
are generally reasonable, and quite capable of rational reflection and critical
thinking.<span style="mso-spacerun: yes;"> </span>The mob is none of these.<span style="mso-spacerun: yes;"> </span>So if you would like to hear more about what
I believe, or why I believe the things I do,* on any philosophical or
theological topic that interests you, I invite you to come by my office some
time, or to meet me for coffee, and we will discuss it.<span style="mso-spacerun: yes;"> </span>But I’ll warn you in advance (<i style="mso-bidi-font-style: normal;">spoiler alert!</i>) that you’ll be
disappointed if your vested interest is in rooting out heretics.<span style="mso-spacerun: yes;"> </span>I am firmly committed to orthodox
Christianity.<span style="mso-spacerun: yes;"> </span>I will say it again.<span style="mso-spacerun: yes;"> </span>I am <i style="mso-bidi-font-style: normal;">firmly</i>
and <i style="mso-bidi-font-style: normal;">unequivocally</i> committed to the
fundamentals of the faith that comprise orthodox Christian theism.<span style="mso-spacerun: yes;"> </span>So much so, in fact, that if you can convince
me that some belief that I hold is contrary to orthodoxy, I will certainly
recant that belief… and thank you for your loving Christian service to me.<span style="mso-spacerun: yes;"> </span>What you should not expect, of course, is for
me to <i style="mso-bidi-font-style: normal;">take it on your word</i> that every
alternative to your preferred theological system is beyond the pale of
orthodoxy.<span style="mso-spacerun: yes;"> </span>You should come prepared with
arguments.<span style="mso-spacerun: yes;"> </span>And expect that I will do the
same.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="background: white; font-family: "Times New Roman"; font-size: 12.0pt; line-height: 107%;">One question remains: How should we move
forward in our personal relationships with Clint Bass?<span style="mso-spacerun: yes;"> </span>Here our Lord presents us with only one option:
we must forgive.<span style="mso-spacerun: yes;"> </span>It is not given to us
to forgive some trespasses but not others.<span style="mso-spacerun: yes;">
</span>I am praying for Clint daily, as well as for many of his supporters who
have joined him in publicly slandering those of us who serve in the Courts
Redford College of Theology and Ministry.<span style="mso-spacerun: yes;">
</span>And I encourage you to do the same.<span style="mso-spacerun: yes;">
</span>No reconciliation is possible by any work of man.<span style="mso-spacerun: yes;"> </span>But our God is a mighty God, and the
conviction of His Spirit is at work in the hearts of all believers.<span style="mso-spacerun: yes;"> </span>May we listen to Him and respond faithfully,
continually looking forward in hope to the day when we may be reunited in
fellowship and communion with each other, and with the Lord. <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in;">
<span style="background: white; font-family: "Times New Roman";">* Even after so lengthy a post, please permit me to add one
footnote, to my remarks about “what I believe, or why I believe the things I
do.”<span style="mso-spacerun: yes;"> </span>It appears that some Christians are
inclined to hold <i style="mso-bidi-font-style: normal;">all</i> of their
theological beliefs—from the existence of God, to the authority of Scripture,
all the way down to beliefs about church structure—with equal conviction.<span style="mso-spacerun: yes;"> </span>I am not a Christian of this sort. <span style="mso-spacerun: yes;"> </span>I hold the fundamentals of the faith—what C.
S. Lewis termed “mere Christianity”—not only with conviction, but as positively
unrelinquishable.<span style="mso-spacerun: yes;"> </span>But on a great many
issues—and this includes, especially, speculative views about the details of
the afterlife—I am content to recognize that the issues in question are not
possible objects of <i style="mso-bidi-font-style: normal;">knowledge</i>,
because they are not a part of the revelation given to us in God’s Word.<span style="mso-spacerun: yes;"> </span>Some of these matters are of tremendous
importance, in my view—a good example is the fate of those who die in
infancy—and I’m convinced that philosophical and theological reflection on
these matters can be fruitful and even yield genuine insight. <span style="mso-spacerun: yes;"> </span>But the beliefs that emerge from such
reflections should always be recognized for what they are: conjectures.<span style="mso-spacerun: yes;"> </span>At best, they are <i style="mso-bidi-font-style: normal;">informed</i> conjectures, guided by careful reflection on the
desiderata of fidelity to Scripture, Christian tradition, deeply held moral and
theological convictions, etc.<span style="mso-spacerun: yes;"> </span>But there
is no sense in pretending that our beliefs on such matters enjoy anything like
rational certainty; nor is there any reason to pretend that they need to.<span style="mso-spacerun: yes;"> </span>There is a much more sensible—a much more
authentically <i style="mso-bidi-font-style: normal;">Baptist</i>—position that
one can, and should, hold in such matters, and it is this: “</span><span style="font-family: "Times New Roman";">IN ESSENTIALS UNITY, IN NON-ESSENTIALS
LIBERTY, IN ALL THINGS CHARITY.”<span style="background: white;"><o:p></o:p></span></span></div>
<!--EndFragment--><br />Rodney Reeveshttp://www.blogger.com/profile/09807421344946408041noreply@blogger.com6tag:blogger.com,1999:blog-37430348.post-11958592260142355492018-12-21T08:20:00.000-06:002018-12-21T08:20:19.862-06:00Why I'm not an annihilationist
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Over the last decade or so, annihilation (the view that the
damned are destroyed in hell) has been gaining a hearing among evangelical
scholars, with several completely affirming the idea.<span style="mso-spacerun: yes;"> </span>Consequently, I’ve read a few works that trot
out the pros and cons of the argument.<span style="mso-spacerun: yes;">
</span>And, like any idea in biblical scholarship, what I appreciate most about
these kinds of works is when they drive me back to read Scripture more
carefully, challenging my assumptions.<span style="mso-spacerun: yes;">
</span>For example, I hadn’t really thought about why both Jesus and Paul
sometimes describe God’s judgment of the unredeemed as “destruction” (Matt.
7:13; 10:28; 22:7; Phil. 3:19; 1 Thess. 5:3; 2 Thess. 1:9).<span style="mso-spacerun: yes;"> </span>Or how hell (Gehenna) is described as a <i style="mso-bidi-font-style: normal;">place</i> of “unquenchable fire” (Mark
9:43), which doesn’t necessarily mean that the wicked themselves burn
forever.<span style="mso-spacerun: yes;"> </span>That is to say, hell is an
eternal fire but mortals do not suffer eternally.<o:p></o:p></div>
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<br /></div>
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One of the motivations for affirming annihilation is the
offensive idea that God tortures these victims forever.<span style="mso-spacerun: yes;"> </span>Since humans are mortal, then the only way we
live after death is if God gives us life.<span style="mso-spacerun: yes;">
</span>Of course, for those of us who die in Christ Jesus, we believe we will
be raised immortal through His resurrection (1 Cor. 15:52-53).<span style="mso-spacerun: yes;"> </span>But for those who die in Adam (to use Paul’s
language of corporate identity), the wicked must be raised to suffer God’s
judgment on the last day—what both Jesus and the Revelation of John refer to as
the “resurrection of judgment/[second] resurrection” (John 5:29; Rev. 20:5-6,
13).<span style="mso-spacerun: yes;"> </span>That means God has to raise the
wicked from the dead, keeping them alive, as it were, in order to torture them
forever in a fiery hell/lake of fire—an offensive picture these days.<span style="mso-spacerun: yes;"> </span>And yet, for me, such an objection doesn’t
carry a lot of weight since the Scriptures are filled with many things that
offend modern sensibilities, e.g., Jesus’ teaching about loving our enemies,
Paul’s emphasis that weakness is strength, that Jesus and Paul taught a strict
sexual ethic, that Jesus performed miracles, that Jesus was bodily raised from
the dead, that Jesus will return one day.<span style="mso-spacerun: yes;">
</span>Indeed, the gospel of Jesus Christ is offensive to many, never
acceptable to the wisdom of the world (1 Cor. 1:18-25)<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
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But that is not to say that some of the arguments for
annihilation regarding the nature of punishment of the wicked are not
persuasive.<span style="mso-spacerun: yes;"> </span>For example some scholars
point out that Jesus said that hell was prepared for the devil and his angels
(Matt. 25:41).<span style="mso-spacerun: yes;"> </span>And, since angels are
immortal, that’s why hell has to be a place of <i style="mso-bidi-font-style: normal;">eternal</i> torment.<span style="mso-spacerun: yes;"> </span>But, since
humans are mortal, eternal hell will destroy unredeemed humanity.<o:p></o:p></div>
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<br /></div>
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And yet, there are at least two passages of Scripture that
affirm eternal punishment of the wicked:<span style="mso-spacerun: yes;">
</span>one from Jesus, the other from Paul.<span style="mso-spacerun: yes;">
</span>During that same parable, Jesus sums up the final destiny of sheep and
goats:<span style="mso-spacerun: yes;"> </span>the goats “will go away to
eternal <i style="mso-bidi-font-style: normal;">punishment</i>, but the righteous
into eternal life” (v. 46).<span style="mso-spacerun: yes;"> </span>It’s one
thing for Jesus to talk about hell as a place of eternal fire (v. 41).<span style="mso-spacerun: yes;"> </span>But, it’s quite something else for Jesus to
describe the “accursed ones” as having to suffer eternal <i style="mso-bidi-font-style: normal;">punishment</i>.<span style="mso-spacerun: yes;"> </span>Also, Paul
claims that, when Jesus returns, he will “deal out retribution to those who
don’t know God and to those who don’t obey the gospel of our Lord Jesus Christ”
(2 Thess. 1:8).<span style="mso-spacerun: yes;"> </span>What that means,
according to Paul, is that the wicked will “pay the penalty of eternal ruin,
away from the face of the Lord and the glory of his strength” (v. 19).<span style="mso-spacerun: yes;"> </span>There it is again:<span style="mso-spacerun: yes;"> </span>Paul doesn’t write about a place of eternal
punishment but that the damned will suffer eternal <i style="mso-bidi-font-style: normal;">ruin</i>.<span style="mso-spacerun: yes;"> </span>Annihilationists argue
that “eternal” in both places can mean “permanent” rather than “endless.”<span style="mso-spacerun: yes;"> </span>But, it seems to me both Jesus and Paul are
emphasizing the kind of judgment (punishment, ruin) not the result.<span style="mso-spacerun: yes;"> </span>So, because of the way I read these two
texts, I am not an annihilationist.<o:p></o:p></div>
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<br /></div>
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But we’re still left with the problem:<span style="mso-spacerun: yes;"> </span>how do we reconcile these two different ideas
about hell?<span style="mso-spacerun: yes;"> </span>How can hell be both
destruction and eternal punishment?<span style="mso-spacerun: yes;"> </span>I
used to say that I “lean” toward annihilation since passages about hell as
destruction and hell as an eternal <i style="mso-bidi-font-style: normal;">place</i>
of judgment outnumber passages that imply endless torment of the damned.<span style="mso-spacerun: yes;"> </span>And yet, like other paradoxes in Scripture, I
now affirm both at the same time:<span style="mso-spacerun: yes;"> </span>hell
is both endless punishment and destruction.<span style="mso-spacerun: yes;">
</span>We could speculate about how both can be true, e.g., does Jesus provide
a clue when he says that hell will be “more tolerable” for some (Matt. 11:22,
24), i.e., destruction?<span style="mso-spacerun: yes;"> </span>But that is
merely suggestive and not definitive.<span style="mso-spacerun: yes;">
</span>And so we are left with the paradox.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
But that’s fine with me.<span style="mso-spacerun: yes;">
</span>The older I get, the more comfortable I am affirming paradoxes in
Scripture.<span style="mso-spacerun: yes;"> </span>I no longer feel obliged to
solve the riddle but, instead, I revel in it.<span style="mso-spacerun: yes;">
</span>I always want to affirm <i style="mso-bidi-font-style: normal;">all</i> of
Scripture not just the parts that confirm my interpretation.<span style="mso-spacerun: yes;"> </span>And so, I believe that hell is destruction
and eternal punishment.<o:p></o:p></div>
<!--EndFragment--><br />Rodney Reeveshttp://www.blogger.com/profile/09807421344946408041noreply@blogger.com7tag:blogger.com,1999:blog-37430348.post-87662067553547176582018-11-02T08:36:00.000-06:002018-11-02T08:36:29.593-06:00Blessed are the peacemakers--in politics too?"I am for peace, but when I speak, they are for war" (Ps. 120:7)<br />
<br />
It's easy to be misunderstood these days, what with all of the rancor in political and social discourse. We've become so ensconced in our right to be right, we make assumptions about each other long before they open their mouths (or write their posts on social media). There is no benefit of the doubt. No room for nuance. No consideration of the other. Our sense of infallibility has kicked it hard as we retreat to our fortresses and aim to shoot down the American enemy. And, the closer we get to November 6th, the worse it gets. The political calendar has ordered our days. Almost like the holidays, I'll be so relieved when it's over. Indeed, it seems that all other calendars--cultural and religious--have been eclipsed by politics. That's true even for Christians, who are supposed to operate according to a sacred rhythm of life: Sabbaths and holy days.<br />
<br />
We've not only lost a sense of sacred time, but sacred words. Every time I hear a Christian bash another Christian over politics, I think about the evil one--how much he must be pleased. Paul warned us about this: our fight isn't with one another, it's with unseen forces of darkness, malevolent powers that are out to destroy us. In fact, every time the devil shows up in Paul's writings, it's when he's warning us about his schemes: to destroy the church by getting us to war with each other. Paul never blames the devil for sin (he blames the flesh, the law, and Sin is a malevolent power). But the apostle was convinced that when he saw Christians fighting each other, the devil was in the middle of it: the chief instigator of strife and factions.<br />
<br />
The devil is winning. He's dividing families, workplaces, even churches over politics. And I thought nothing could separate us from the love of Christ. But that doesn't seem to be the case these days.<br />
<br />
There is an evil spirit in the air that I haven't seen in a long time. Hatred. Pure hatred for our American enemy. And I thought Christians were supposed to love our enemies. But that doesn't seem to be the case these days.<br />
<br />
There is a war that is raging. Christians wounding Christians with vile words. And I thought peacemakers we're supposed to be blessed. But that doesn't seem to be the case these days.<br />
<br />
American politics reigns over everything. And I thought we're supposed to seek first the kingdom of God. But that doesn't seem to the case these days.<br />
<br />
Come, Lord Jesus.Rodney Reeveshttp://www.blogger.com/profile/09807421344946408041noreply@blogger.com1tag:blogger.com,1999:blog-37430348.post-29882451218382405342018-10-23T09:15:00.000-06:002018-10-23T09:15:28.357-06:00The Problem with idols(An excerpt from my book on John's Spirituality)<br />
<br />
<br />
<div class="MsoNormal">
When John ended his letter with the admonition, “Little
children, protect yourselves from idols” (1 John 5:21), it seems to come out of
nowhere.<span style="mso-spacerun: yes;"> </span>Up to this point, John hasn’t
mentioned the threat of idolatry at all.<span style="mso-spacerun: yes;">
</span>Other enemies have been named:<span style="mso-spacerun: yes;">
</span>the devil/the evil one, the world, false prophets, antichrists, liars,
and haters.<span style="mso-spacerun: yes;"> </span>But in all of John’s
warnings about needing to “overcome” their enemies, the problem of idolatry was
never mentioned—until the end.<span style="mso-spacerun: yes;"> </span>Why?<span style="mso-spacerun: yes;"> </span>Was it an after thought?<span style="mso-spacerun: yes;"> </span>“Oh, yes.<span style="mso-spacerun: yes;">
</span>One more thing. I’d better warn them about idols before I sign off.<span style="mso-spacerun: yes;"> </span>After all, that’s the lesson we Jews finally
learned after hundreds of years of worshipping false gods.<span style="mso-spacerun: yes;"> </span>Don’t mess with idols.<span style="mso-spacerun: yes;"> </span>Idolatry only leads to immorality.”<a href="https://www.blogger.com/blogger.g?blogID=37430348#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-fareast;">[1]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;"> </span>And yet, John doesn’t warn them about the
perils of idolatry (<i style="mso-bidi-font-style: normal;">eidololatria</i>).<span style="mso-spacerun: yes;"> </span>It’s the idol itself that poses a threat to
his community.<a href="https://www.blogger.com/blogger.g?blogID=37430348#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-fareast;">[2]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;"> </span>So, what does John mean by the term <i style="mso-bidi-font-style: normal;">eidolon</i>?<span style="mso-spacerun: yes;">
</span><o:p></o:p></div>
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<br /></div>
<div class="MsoNormal">
E<i style="mso-bidi-font-style: normal;">idolon</i> derives
from the root <i style="mso-bidi-font-style: normal;">eido</i>, meaning “what is
seen.”<a href="https://www.blogger.com/blogger.g?blogID=37430348#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-fareast;">[3]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;"> </span>Since Jesus Christ is the true God—the
“what-can-be-seen” of the invisible God—then all idols stand in opposition to
the claims of that one-of-a-kind divine revelation.<span style="mso-spacerun: yes;"> </span>That’s why John pits the Icon of the
invisible God against all other pretenders, <i style="mso-bidi-font-style: normal;">eidolon</i>
that pose as icons of invisible deity.<span style="mso-spacerun: yes;"> </span>John
sees things from a very Jewish perspective, a binary world of worshippers of
the one true God and the idolaters. <span style="mso-spacerun: yes;"> </span>Similarly, Wisdom of Solomon 14:13 comes in
the midst of several warnings the sage has been giving to his people about the
folly of idols (13:1-14:31).<span style="mso-spacerun: yes;"> </span>After
citing the Jewish claim that idols lead to immorality (13:12), he says an idol
“neither was from the beginning nor shall it be to the age.<span style="mso-spacerun: yes;"> </span>For through human vainglory it came into the
world” (vv. 13-14).<span style="mso-spacerun: yes;"> </span>Since subjects in
distant lands couldn’t honor their king, they made a “visible image [<i style="mso-bidi-font-style: normal;">eikon</i>]” of the one who was “absent
though present” (v. 17).<span style="mso-spacerun: yes;"> </span>The same was
true in John’s day; busts of Caesar were set up all over the Roman Empire to
remind citizens to celebrate and subjects to fear his imperial rule—what the
sage considered a precursor to making idols of “the unmentionable name”
(God).<span style="mso-spacerun: yes;"> </span>Idols, therefore, became “a trap
in life” (v. 21), leading devotees to false worship.<span style="mso-spacerun: yes;"> </span>And so, according to the sage, idols were
man’s feeble attempt to make present the invisible God.<a href="https://www.blogger.com/blogger.g?blogID=37430348#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-fareast;">[4]</span></span><!--[endif]--></span></span></a> <o:p></o:p></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="mso-spacerun: yes;">
</span><o:p></o:p></div>
<div class="MsoNormal" style="line-height: 200%;">
<br /></div>
<div class="MsoNormal">
But John had been making the case throughout his writings
that when the Word became flesh and dwelt among us, it was the only revelation
of God that we would ever need.<span style="mso-spacerun: yes;"> </span>Furthermore,
when the Church obeys the commandment of Christ to love one another as he has
loved us, then the visible presence of the invisible God—his love—“abides”
among us (1 John 4:16).<span style="mso-spacerun: yes;"> </span>But what happens
when we don’t love one another, when the love of Christ isn’t present, when the
absence of God is evident?<span style="mso-spacerun: yes;"> </span>Then lonely
men and women will go “looking for love in all the wrong places.”<span style="mso-spacerun: yes;"> </span>In the vacuum of the absence of God’s love,
John knew we would turn to idols—vacuous promises of divine presence.<span style="mso-spacerun: yes;"> </span>That’s why, I think, John kept reminding his
community about the love of God, the command to love one another like Christ,
the danger of claiming to love God but hating our brother, and the importance
of abiding in the word they heard from John’s Gospel.<span style="mso-spacerun: yes;"> </span>“This vision of place, friendship, mutuality,
and service that is <i style="mso-bidi-font-style: normal;">embodied</i> in
residential communities all over the world is rooted in the belief that Jesus’s
gift of friendship and love creates new and surprising forms of friendship
between those who would otherwise be alienated from one another.”<a href="https://www.blogger.com/blogger.g?blogID=37430348#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-fareast;">[5]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;"> </span>Indeed, if people don’t find the love of
Christ in the Church (incarnation!), they’ll look to idols—any <i style="mso-bidi-font-style: normal;">visible</i> hope of deity—that alienate them
from God and from us.<o:p></o:p></div>
<div class="MsoNormal" style="line-height: 200%;">
<br /></div>
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-fareast;">If John were to write his letter to the Church today, one wonders what
the last line would be:<span style="mso-spacerun: yes;"> </span>“Little
children, protect yourselves from ______________.”<span style="mso-spacerun: yes;"> </span>Since idols that were once ubiquitous in his
world no longer populate our world, I wonder what John would see as the major
threat to Christ-believers today.<span style="mso-spacerun: yes;"> </span>Just
like idols of his day, everywhere we look we would see them—a visible display
of an invisible power. <span style="mso-spacerun: yes;"> </span>These “idols”
would stand in opposition to our claim that Jesus is one-of-a-kind.<span style="mso-spacerun: yes;"> </span>Christians might be susceptible to them,
needing the warning to “protect yourselves.” <span style="mso-spacerun: yes;"> </span>People disillusioned with the Church would
turn to them when they didn’t see the love of Christ in us.<span style="mso-spacerun: yes;"> </span>Promoters would hold them up as paragons of
divine favor.<span style="mso-spacerun: yes;"> </span>The masses would worship
them.<span style="mso-spacerun: yes;"> </span>Christians would be attracted to
them.<span style="mso-spacerun: yes;"> </span>And the ways of the world would be
empowered by them.<span style="mso-spacerun: yes;"> </span>So, what are the
present-day “American idols” that John would be compelled to warn us
about?<span style="mso-spacerun: yes;"> </span>I think he would write, “Little
children protect yourselves from <i style="mso-bidi-font-style: normal;">heroes</i>.”
<span style="mso-spacerun: yes;"> </span>Our culture is obsessed with
heroes:<span style="mso-spacerun: yes;"> </span>courageous men and women who
risk their lives to save us from peril, mighty soldiers who protect us from
hostility, brilliant geniuses who create a better world for us, and gifted
artists who entertain us.<span style="mso-spacerun: yes;"> </span>We cry out for
heroes.<span style="mso-spacerun: yes;"> </span>We hope for heroes.<span style="mso-spacerun: yes;"> </span>We venerate heroes.<span style="mso-spacerun: yes;"> </span>These larger than life super heroes are our
gods.<span style="mso-spacerun: yes;"> </span>Lovers desire them.<span style="mso-spacerun: yes;"> </span>Fans adore them.<span style="mso-spacerun: yes;"> </span>Our children want to be them.<span style="mso-spacerun: yes;"> </span>Mythologies promote them—in politics, in
sports, in music, and in film.<span style="mso-spacerun: yes;"> </span>The
images of our heroes are everywhere, demanding our attention.<span style="mso-spacerun: yes;"> </span>We spend a lot of time and money in our
devotion to them.<span style="mso-spacerun: yes;"> </span>We build shrines to
their popularity.<span style="mso-spacerun: yes;"> </span>We offer praise to
their superiority.<span style="mso-spacerun: yes;"> </span>Is it any wonder, then,
that hero worship is our new religion?<span style="mso-spacerun: yes;">
</span>Just listen to the masses praise them.</span>
<div style="mso-element: footnote-list;">
<!--[if !supportFootnotes]--><br clear="all" />
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=37430348#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-fareast;">[1]</span></span><!--[endif]--></span></span></a>A common theme in Jewish
polemics against idolatry:<span style="mso-spacerun: yes;"> </span>“For the idea
of making idols was the beginning of fornication, and the invention of them was
the corruption of life” (Wis. Sol. 14:12, NRSV); see also Rom. 1:21-25.<o:p></o:p></div>
</div>
<div id="ftn2" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=37430348#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-fareast;">[2]</span></span><!--[endif]--></span></span></a>“The choice of the term <i style="mso-bidi-font-style: normal;">eidolon</i>, rather than the conceptual term
<i style="mso-bidi-font-style: normal;">eidololatr(e)ia</i>, is significant.<span style="mso-spacerun: yes;"> </span>The rejection of idols, according to John, is
the obverse of knowing the true God,” Terry Griffith, <i style="mso-bidi-font-style: normal;">Keep Yourselves from Idols:<span style="mso-spacerun: yes;"> </span>A
New Look at 1 John</i>, JSNT Supp 233 (Sheffield:<span style="mso-spacerun: yes;"> </span>Sheffield Academic Press, 2002), p. 57.<o:p></o:p></div>
</div>
<div id="ftn3" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=37430348#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-fareast;">[3]</span></span><!--[endif]--></span></span></a>For an excellent survey of
the meaning and background of <i style="mso-bidi-font-style: normal;">eidolon</i>,
see Griffith, <i style="mso-bidi-font-style: normal;">Keep Yourselves from Idols</i>,
pp. 28-57.<o:p></o:p></div>
</div>
<div id="ftn4" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=37430348#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-fareast;">[4]</span></span><!--[endif]--></span></span></a>“We may conclude that the
image functioned in the cult as a mediator of the divine presence.<span style="mso-spacerun: yes;"> </span>It was the means by which humans gained
access to the presence of the deity.<span style="mso-spacerun: yes;"> </span>As
such it represented the mystical unity of transcendence and immanence, at
theophany transubstantiated,” John Walton, <i style="mso-bidi-font-style: normal;">Ancient
Near Eastern Thought and the Old Testament:<span style="mso-spacerun: yes;">
</span>Introducing the Conceptual World of the Hebrew Bible</i> (Grand
Rapids:<span style="mso-spacerun: yes;"> </span>Baker Academic, 2006), pp.
117-18.<o:p></o:p></div>
</div>
<div id="ftn5" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=37430348#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-fareast;">[5]</span></span><!--[endif]--></span></span></a>Jipp, <i style="mso-bidi-font-style: normal;">Hospitality</i>, p. 94 (emphasis mine).<span style="mso-spacerun: yes;">
</span>Here Jipp is referring to residential communities like L’Arche.<span style="mso-spacerun: yes;"> </span>But, I wonder whether his description of
their ministry shouldn’t also be the reality of the Church.<span style="mso-spacerun: yes;"> </span>In other words, perhaps “residential
communities” have something to teach us about what it means to be the
“embodied” love of Christ.<o:p></o:p></div>
</div>
</div>
<br />Rodney Reeveshttp://www.blogger.com/profile/09807421344946408041noreply@blogger.com1tag:blogger.com,1999:blog-37430348.post-18573163605413475482018-08-20T09:04:00.000-06:002018-08-20T09:04:22.649-06:00I Get It NowGrace is leaving for her senior year at college today and there's a sadness that has settled over me again.<br />
<br />
It's not that I don't want her to return to her life at school. Her university experience has been so fulfilling for her. We've seen her grow in her craft, thrive in the environment where noble ideas and deep friendships abide well, and mature as a young woman, growing more confident every day. We wanted this for her. And we are so grateful to God.<br />
<br />
The same thing happened to me when Emma came and went during college. Seeing her for brief moments felt like archiving snapshots of her transition from youth to adulthood. Now thriving in her profession in Chicago, we see more clearly how the trajectory of her life taking shape in college continues to direct her path. When we get the chance to see her, watching her perform makes us marvel over whence and whither.<br />
<br />
You'd think Andrew being closer in Kansas City would work like a balm for our hearts. When we see him in his element, hearing reports of his literary life, the community he's found that nurture the arts--well, we can't help but celebrate the grace of God. Whenever we spend the day with him and Sabra, it feels like we're trying to squeeze in months of longing into brief moments of splendor.<br />
<br />
Time keeps moving and we keep trying to soak it all up.<br />
<br />
Now I recognize what I saw in my mother's eyes every time we packed up for home after a brief visit. It always took a while to gather up our stuff, corral the kids, quickly say our "goodbyes" before hitting the road. After the ritual of "letting your mom kiss you on the cheek," I'd briefly look at her, turning my eyes quickly away knowing what I'd see every time: the look of disappointment. I resented it a little at the time. It seemed to me she was trying to hold on to what was already gone--a denial of sorts that life moves on.<br />
<br />
Now I get it. For all the joy of seeing your adult children find their place in the world, there's still a twinge of heart ache knowing things will never be the same. And that's the way it's supposed to be because that's the way it's always been.<br />
<br />
Which is why I wish I could tell my mom, "I get it now."<br />
<br />
<br />Rodney Reeveshttp://www.blogger.com/profile/09807421344946408041noreply@blogger.com1tag:blogger.com,1999:blog-37430348.post-58054203056745540012018-03-12T10:11:00.000-06:002018-03-12T10:11:10.147-06:00Trumpians and HerodiansI'm one of those "evangelical" Christians who have been surprised by the number of my "tribe" who enthusiastically support our President, even though (it could be said) that he is the <b>most</b> immoral (even corrupt?) man who's ever held the office. Then again, as the old saying goes, politics make strange bed fellows. And, political expedience has attracted many "evangelicals" who are pro-life and pro-traditional marriage to support such a sinful man.<br />
<br />
The same thing happened in Jesus' day. There were Jews who supported the Herodian government, convinced Antipas was their only chance to establish God's will on earth. Herod Antipas ruled Galilee and Perea as a "client kingdom" of Rome. And, since Judea was under direct Roman rule as an imperial province--run by Roman procurators--then it is plausible that the Herodians believed that supporting Antipas could lead to Israel re-establishing control over Jerusalem. Of course, the Herods were notorious sinners, known for their extravagant lifestyle and sexual immortality. But, the Herodians must have thought that having a Jewish King (with all of his sinful ways) eventually ruling Jerusalem would be better than having a pagan governor running the city of David.<br />
<br />
What I find fascinating is that Jesus didn't lend his voice to such an important political issue--neither openly criticizing the Romans nor directly attacking the Herodians for supporting such a corrupt politician. To be sure, Jesus didn't have a "favorable opinion" of Herod. When someone brought up the fact that Herod was after him, Jesus said, "Go tell that fox . . . I'm going to Jerusalem" (Lu. 13:32-33). Then, when Jesus had a chance to blast Herod to his face, he simply ignored the man (23:8-12). <br />
<br />
Of course, there are many lessons to learn. But, the one that strikes me is how Jesus was so focused on the politics of the kingdom of heaven coming to earth, he refused to be sidetracked by other political approaches--not only the Herodians, but also the politics of the Essenes, Sadducees, Pharisees, and Zealots. Jesus defied politics as usual. His approach to the kingdom of God--how God's will is accomplished on earth--didn't conform to the either/or politics of the Herodians or the Zealots or any other Jewish sect. In fact, Jesus was so narrow-minded he believed that his way is the only way. The politics of Jesus eclipsed all others. You cannot serve two masters.<br />
<br />
And that's still true today--something I wish "American" Herodians would remember as well.Rodney Reeveshttp://www.blogger.com/profile/09807421344946408041noreply@blogger.com3tag:blogger.com,1999:blog-37430348.post-72600910321121580612017-11-13T09:47:00.000-06:002017-11-13T09:47:30.308-06:00Low Profile, High RewardMy wife is an exemplary woman of beauty, grace, mercy, and love.<br />
<br />
I realize, of course, that I'm biased. But my bias is based on good reasons, keen observations, and a over forty years of watching a woman give herself completely to others. She's the kind of person that never seeks attention for her work. In fact, the success of her work (she's a Speech and Language Pathologist) can only be seen in others. When her patients do well, she shines. But no one would know it. It's because, by definition, Speech Pathologists pour themselves into the people they're trying to help. And, when those people succeed (and it takes hard work for someone to overcome speech and language disabilities--not only of the one receiving therapy but their entire family of support), everyone celebrates the one who's overcoming their challenges. And while everyone applauds the woman who can swallow again after a catastrophic stroke, or the child who can put a sentence together that everyone can understand, or the adolescent with Asperger's who hugs their mother and says, "I love you" for the first time (while she weeps with joy), their therapist joins the celebration from the sidelines, watching another miracle come true.<br />
<br />
I remember her when she was just a teenager, we were falling in love, and it had become quite apparent to both of us that the Lord put us together for a lifetime. Back then, Sheri was a wall flower, always looking upon the world with joy and happiness, eager to help behind the scenes, shying away from any recognition. I had never met a woman of substance--so quiet, so confident--who didn't seek the approval of others but found contentment in her relationship with the Lord. Besides her beautiful appearance, that more than anything drew me to her in ways that are spiritually magnetic. Time after time, place after place, in all of our journey together, no matter where we've lived, whatever "ministry" we were doing at the time, Sheri has always sought out her place of service in the purest sense of the word--in her profession and with me in my work. That kind of support, that kind of heart-felt desire to help others, has taught me more about what it means to follow Christ than anything or anyone.<br />
<br />
Last weekend, she hosted a lovely evening where friends and family celebrated with me the release of my latest book, a commentary on Matthew's Gospel. Throughout the night, I kept thinking about how important it is to have people around us who encourage us to do what God has for us to do. And, as we all enjoyed the good food, the hot drinks, and the warm surroundings of a home beautified by Sheri's graceful hospitality, I kept whispering a prayer of thanksgiving to God for my wife.<br />
<br />
According to Matthew, Jesus warned us that if we seek the approval of others, we've lost our heavenly reward. Those who have high profile positions are in constant danger of finding our reward in social approval. But, those who work behind the scenes, low profile kind of people, will be rewarded by God. I have no doubts, on the last day, when the Lord calls those from the sidelines who did the work He desired, when the true servants among us are recognized by the One whose approval we all crave--well, on that day, he will call the name, "Sheri," and I will celebrate with great joy the woman I love and admire. In that day of great reversal, you'll find me (along with other "high profile" people) in the back of the room, thanking God for people like my wife.<br />
<br />
<br />Rodney Reeveshttp://www.blogger.com/profile/09807421344946408041noreply@blogger.com0tag:blogger.com,1999:blog-37430348.post-40662176670574598382017-10-09T09:59:00.000-06:002017-10-09T09:59:02.097-06:00Judging Judgmental People(Here's another excerpt from my forthcoming commentary on Matthew's Gospel in the SGBC)<br />
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "MS Mincho";">The
imagery of homes devastated by flood waters is familiar to all people through
the ages. As long as people persist in
building homes by rivers there will be repeated scenes of floods destroying
property. Those of us who live in the
safety of the hill country (who needs flood insurance?) can’t help but wonder,
“Why do the river people keep inviting such misery? Come join us on the mountain and you’ll never
have to fear the floods again.” But the
river people say, “What’s a little clean up every now and then? Our house is still standing. The concrete foundation didn’t crack. Besides, it was about time to renovate the
old homestead anyway.” And therein lies
the difference between Jesus’ day and ours:
we can put houses just about anywhere we want because of the way
foundations are laid. Footings are dug
and concrete is poured to create the necessary foundation for homes built on
the mountain or by the river. Dig deep
enough and massive condos can be built right on the sandy beach, as close to
the water as you want. But in Jesus’
day, you couldn’t put your house anywhere you wanted. Rather, one had to look for a rock upon which
to build the house. And, in lower
Galilee basaltic formations of large boulders—the hazard of farmers (Matt.
13:5)—could be found hiding under the shallow ground, especially up the
mountain. But to build a house on sand
near a wadi (dry-bed creeks that would swell with water during the rainy
season) was shortsighted foolishness. To
ignore the years of wisdom of your neighbors who built their houses on rock
foundations was the height of arrogance.
It was only a matter of time until everyone would see the house on
beachfront property come crashing down (Matt. 7:27).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "MS Mincho";">Situated
on a mountain, Jesus encouraged the crowds to build their lives on his
rock-solid words. No need to look
anywhere else for a foundation. If they
did what he said, choosing to live in the shelter of his words, then no
persecution, no flood, no affliction, no trouble would overwhelm them. Even during the last days, when the earth
groans under the weight of messianic woes unleashed on a troubled world, Jesus
predicted his disciples would weather the storm because they chose to follow
him to the end. It’s no wonder, then,
that the crowds marveled at his teaching and followed him down the mountain
(7:28; 8:1). No one spoke like
this. Even their experts—the
scribes—didn’t speak with such confidence (7:29). Jesus knew what he was talking about: to have a righteousness that exceeds scribes
and Pharisees, to live with the confidence that you are blessed by God because
you follow Jesus, to enter the kingdom of heaven now, to pray for God’s will on
earth as it is in heaven, to look upon all creation with kingdom eyes, to love
your neighbor as yourself, to love even your enemies. This is the only way to live—to enter the
narrow gate leading down a difficult path that ends with great rewards for the
wise. Only a fool would think
otherwise. And, it will take the rest of
the story to see the difference.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "MS Mincho";">The
way of mercy is difficult; it requires humility, forgiveness, and
sacrifice. The way of judgment is easy;
only words are required to condemn others.
And it’s quite apparent that words are not difficult to come by when we
judge others. All you need to do is read
the comment section of any online news story or blog to see the vitriolic spew
of arrogant judges. When we speak our
minds the underbelly of humanity is easily exposed. Snap judgments and knee-jerk reactions to
what others say and do are almost always hateful and abusive. What bothers me is that I see the same
tendency on so-called “Christian” blogs and e-magazines. One should expect kind-hearted, gentle, and
yet pointed dialogue among those of differing opinions in the Christian Blogosphere. Nothing could be further from the truth. At times I can’t tell the difference between
the comment section on a story at cnn.com or christianitytoday.com. Only those who “scream” the loudest, using
unmercifully cruel “zingers,” get noticed.
Ad hominem attacks and arrogant non sequitur abound in the Christian
world of crusaders defending the faith.
The way of judgment is broad and many people find it. It’s enough to make the pure in heart wonder
how anyone could see God on this path of destruction. Indeed, the comment section is no place for
the meek; the humble are wise not to build their house there. Come to think of it, I’ve never read a single
comment beginning with the line, “I could be wrong but . . . .” Judges don’t talk like that.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "MS Mincho";">And
yet, to judge judges for their judgmental words is easy to do. Everyone recognizes the bad fruit, the
destructive words of hypocrites who can’t see the plank in their eye. We who love words and reverence their
power—especially those of us who make a living by using words—should be the
first to recognize the dangerous satisfaction that comes with condemning the
hypocrisy of judges. (The irony is hard
to miss, like when I preach a sermon about how faith that relies upon words is
useless according to James. Shouldn’t it
be the shortest sermon I ever preach, knowing that we’d all rather see a sermon
than hear one?) Jesus knew that too,
which is why he made it clear that offering a sermon on a mountain or merely
hearing a sermon wouldn’t be enough. He
had to come down from the mountain and show us all what mercy looks like, and
he expected his disciples—true prophets—to follow him all the way to the end. Merely repeating what Jesus said is never
enough. To see the red letters animated in
living color (incarnation!), in ourselves and in others, this is the kingdom of
God.</span><o:p></o:p></div>
Rodney Reeveshttp://www.blogger.com/profile/09807421344946408041noreply@blogger.com1tag:blogger.com,1999:blog-37430348.post-26555913413331674002017-09-26T12:40:00.001-06:002017-09-28T10:51:28.988-06:00Requited AngerIt's the latest storm in the culture war and I'm not alarmed. Again. And, I'm beginning to wonder, "Why?" Why don't I join the chorus and lob my verbal bombs on social media like most everyone else? Why don't I lock arms with my Christian brothers and sisters in righteous indignation and march against the foes of decency? Why am I not seething with unrequited anger over football players kneeling during the national anthem, or statues of confederate soldiers removed from public view, or ten commandments defaced in front of the courthouse, or ad infinitum ad nauseum.<br />
<br />
Is there something wrong with me? Why don't these things bother me? I can't say my heart has grown cold because these tussles have never warmed my heart. Back in the day, when the flag was sown into clothing, or when Olympic athletes raised their fist during the national anthem, or when Christians campaigned for dry counties or blue laws--these things never incited my sense of divine wrath. Honestly--I'm not trying to be dense--I never understood why Christians got so upset over these issues.<br />
<br />
Of course, I'm more inclined to think about the kingdom of God and how American nationalism has little effect on it (for if it did, then all the other nations would be in trouble until we got our act together). And, since I've been called by God to preach the gospel of Jesus Christ, then that surely is enough to keep me busy--perhaps even entitling me to look down my nose on all of these "misguided" Christians who seem completely obsessed with temporal (even trivial?) things. And yet, to strike such a pious pose seems just as dangerous to me as the righteous indignation of the culture warriors.<br />
<br />
But still, I wonder why I don't get angry about these things. Is it because my aim is true and theirs isn't? Is it because I have my priorities straight and they don't? Or, is it because, deep down, I'm really not grateful for the sacrifices others have made for our country? I want to be thankful. I want to appreciate those who make sacrifices to serve our communities, our nation, our people.<br />
<br />
But, then again, these people chose to work in these "service professions." In fact, they get paid to do it. Plus, if you recognize them with accolades (especially those who have had to commit atrocities during war), they deflect the praise. Of course, if we had a selection service that was compulsory, where we forced certain people to serve in the armed forces (at home and abroad), that would be a different story. Then, I think, I might get angry over displays of disrespect. But, that's not the case here. I'll say it again: these people chose their professions and they get paid to do it. In fact, they're not unlike ministers, or teachers, or linemen (who risk their lives making sure we have power), or garbage collectors--people who get paid to serve our community. And yet, we don't have rituals to make sure they know how much we appreciate them. Why not? What makes some people worthy of respect and others not?<br />
<br />
Maybe that's why I don't get angry over the sight of privileged athletes choosing to kneel during the National Anthem. No one says, "How dare they disrespect public school teachers like that"--which says more about us (and our highly selective requited anger) than it does about them.Rodney Reeveshttp://www.blogger.com/profile/09807421344946408041noreply@blogger.com0tag:blogger.com,1999:blog-37430348.post-42487881125431044762017-08-29T08:53:00.000-06:002017-08-29T08:59:48.534-06:00Eating at the Wrong Time with the Wrong People(Here's a little excerpt from my forthcoming commentary on Matthew for the Story of God Bible Commentary--to be published soon).<br />
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">It’s
easy to see a correlation between the healing of the paralytic and the calling
of Matthew (Matt. 9:9-13). Neither man
asked for Jesus to do what he did. The
paralytic had his sins forgiven and the tax collector became a disciple of
Jesus. Furthermore, both men apparently
popped up quickly in response to Jesus’ word:
the paralytic “got up and went home” and the tax collector “got up and
followed him” (v. 9). We might even be
tempted to merge their stories together, seeing Matthew just as paralyzed by
corruption as the paralytic was paralyzed by disease. “It is not the healthy who need a doctor, but
the sick,” Jesus would say about Matthew and his friends (v. 12), almost leading
the reader to hear echoes between these two stories. And, in both cases, the Pharisees and scribes
objected to Jesus’ behavior regarding sin and sinners. Is that why Matthew put his story here, so
that we would see him and the paralytic as “fraternal twins” of God’s mercy? That’s certainly the lesson the scribes and
Pharisees were supposed to learn. Having
just seen Jesus forgive the paralytic’s sins by healing him, they were forced
to stand and watch Jesus dine with a bunch of tax collectors and sinners (vv.
10-11). It was too much to take in for
one day, “Why does your teacher eat with tax collectors and sinners?” they
asked the disciples. The answer should
have been apparent—at least that’s what Jesus thought. Sick people need a doctor, right (v. 12)? That seems obvious. Sinners need God, right? Still don’t understand, huh? Time for a little homework, “Go and learn
what this means, ‘I desire mercy, not sacrifice’” (v. 13). Boy, are they going to learn a lesson they’ll
never forget.<o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">The
issue between Jesus, the Pharisees and even John’s disciples had to do with the
question: <i>How</i> can we restore sinners to God?
Of course, the question rests on two presumptions: those doing the restoring are righteous and
those who need restoration are the sinners.
Everyone should know the difference between the two groups. And just in case anyone was fuzzy-headed
about the distinction, the righteous people were the first to point out who was
righteous and who wasn’t: the righteous
are the ones who are serious about sin.
Even though the Pharisees and the Baptizer had very different ideas
about how to deal with the problem of Israel’s sin, they agreed on one
thing: fasting was necessary for
repentance. And, it’s easy to see
why. Of the six festivals Israel
observed to commemorate God’s salvation, there was only one that required fasting. Yom Kippur, the “Day of Atonement.” Forgiveness and fasting went together like
feasting and Passover. Evidently, both
the Pharisees and the Baptizer (11:18) extended the practice of fasting beyond
the once-a-year ritual. In fact, the
Pharisees were known to fast twice per week, Mondays and Thursdays. But Jesus defied the tradition, choosing to <i>eat</i> with sinners rather than join the
righteous in fasting. This was the way
he would restore sinners to God (v. 13).
That’s a completely different approach, feasting when you should be
fasting. And yet, it wasn’t the
Pharisees who raised the objection this time.
Instead, John’s disciples were the ones who wanted to know, “How is it
that we and the Pharisees fast often, but your disciples do not fast?” (9:14). In their minds, the man who preached
repentance (4:17) should lead sinners to perform the proper acts of repentance.</span><br />
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;"><br /></span>
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;"><span style="font-family: "Times New Roman", serif;">Jesus knew his methods were unconventional. </span><span style="font-family: "Times New Roman", serif;">He had already decided it was time for something new, something radical—an approach to sin that would change everything.</span><span style="font-family: "Times New Roman", serif;"> </span><span style="font-family: "Times New Roman", serif;">It was time for the mercy of God.</span><span style="font-family: "Times New Roman", serif;"> </span><span style="font-family: "Times New Roman", serif;">But, his approach wasn’t completely brand new.</span><span style="font-family: "Times New Roman", serif;"> </span><span style="font-family: "Times New Roman", serif;">Hosea had already predicted long ago that God would prefer mercy over sacrifice once he had disciplined Israel for their sin (Hos. 6:1-6). </span><span style="font-family: "Times New Roman", serif;"> </span><span style="font-family: "Times New Roman", serif;">So, as far as Jesus was concerned, it was time to show sinners the mercy of God; it was the only way to recover them, to lead them to the kingdom. </span><span style="font-family: "Times New Roman", serif;"> </span><span style="font-family: "Times New Roman", serif;">And yet, eating with sinners to deal with Israel’s sin problem seemed completely backwards, out of place, upside down to the righteous.</span><span style="font-family: "Times New Roman", serif;"> </span><span style="font-family: "Times New Roman", serif;">Feasting was the last thing sinners needed to do to get serious about their sin. </span><span style="font-family: "Times New Roman", serif;"> </span><span style="font-family: "Times New Roman", serif;">But Jesus acted like times had changed.</span><span style="font-family: "Times New Roman", serif;"> </span><span style="font-family: "Times New Roman", serif;">The bridegroom is here!</span><span style="font-family: "Times New Roman", serif;"> </span><span style="font-family: "Times New Roman", serif;">Mourning at a time like this would be completely out of place (v. 15).</span><span style="font-family: "Times New Roman", serif;"> </span><span style="font-family: "Times New Roman", serif;">Besides, to go back to the old ways of repentance would be like sowing a new patch on an old piece of clothing, or trying to put new wine in an old container (9:16-17).</span><span style="font-family: "Times New Roman", serif;"> </span><span style="font-family: "Times New Roman", serif;">It would just make things worse.</span><span style="font-family: "Times New Roman", serif;"> </span><span style="font-family: "Times New Roman", serif;">That’s what mercy does; it destroys the old ways of dealing with sin.</span><span style="font-family: "Times New Roman", serif;"> </span><span style="font-family: "Times New Roman", serif;">You can’t pour mercy into the wineskin of judgment.</span><span style="font-family: "Times New Roman", serif;"> </span><span style="font-family: "Times New Roman", serif;">You can’t cover the hole in your worn-out-jeans of sin management with the fresh patch of God’s forgiveness.</span><span style="font-family: "Times New Roman", serif;"> </span><span style="font-family: "Times New Roman", serif;">It was time for new wineskins to hold God’s mercy, a new way to get serious about sin:</span><span style="font-family: "Times New Roman", serif;"> </span><span style="font-family: "Times New Roman", serif;">eat with sinners.</span><span style="font-family: "Times New Roman", serif;"> </span><span style="font-family: "Times New Roman", serif;">And, of course, those of us who gather around the Lord’s Table know exactly why that is true, as we eat and drink our way into the kingdom of God.</span></span></div>
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Rodney Reeveshttp://www.blogger.com/profile/09807421344946408041noreply@blogger.com0tag:blogger.com,1999:blog-37430348.post-39209616976059690622017-06-05T09:16:00.001-06:002017-06-05T09:16:29.903-06:00ProfanitiesI've always been intrigued by the idea of "profane" speech. Perhaps it has something to do with my childhood. Whenever I think of a "naughty" word, I get this bitter taste in my mouth--the distinct flavor of Ivory Soap. I'll never forget the first time I repeated a "dirty" word (I must have been around 7 or 8 years old). My mom was horrified. "Where did you hear that?" Of course, I didn't know. A little boy can't remember what he heard an hour ago much less who? said what? when? Anyway, I do remember what happened next. With a stern look of disapproval, she marched me into the bathroom, lathered up a wash rag with Ivory Soap, and proceeded to "wash my mouth out" since it was "so dirty." One never forgets the taste of Ivory Soap.<br />
<br />
I only made that mistake once more. My brother Denny, however, didn't. He cursed like sailor around mom (he had a particular affinity for the f-bomb). Sometimes, after letting one fly, Denny would head for the bathroom unfazed by the routine (I had begun to wonder if my brother had developed a taste for soap). After the umteenth time of hearing Denny let one fly, mom changed her tactic. She grabbed Denny by the arm, escorted him to the bathroom, grabbed a new bar of soap, shoved it in his face, and said, "Take a bite." I watched from the hallway, wondering what he would do. After some hesitation (and mom's insistence), Denny finally nibbled a little corner off the edge. "That won't do," at which point mom shoved the bar into his mouth and made him chomp off a tobacco-sized plug. Denny winced as he chewed on the white bite, foam pouring from his six-year-old "dirty" mouth.. "Keep chewing till I say so. Don't swallow it. Keep chewing." Denny never spoke profanities in mom's presence again.<br />
<br />
Profaned speech is culturally conditioned. We decide what is vulgar and what isn't (and the list changes across time, across cultures). In fact, the word "vulgar" comes from the Latin, "vulgarus" which means "common." The term was used by the educated class to describe the low-brow language of commoners. To speak in vulgarities, to use "profane" (common) speech, was a sign that you were not only uneducated but also inarticulate--unable to use the proper word at the proper time due to your limited vocabulary. The same thing happens today. Notice how some people use the f-bomb like a gap-filler when they can't think of anything else to say. "That f***in' lawnmower won't f***in' work because the f***in' mechanic didn't fix the f***in' engine." I usually don't walk away from that guy and think, "Wow. He's brilliant."<br />
<br />
And, why do we call it an "f-bomb"? Obviously, some profanities are more explosive than others, which brings me to the point of this post.<br />
<br />
A well-known, often crass, comic used a profane word the other day and it created quite a stir. Now, that sentence alone should raise an eyebrow because comics are notorious for their profanities. But, this was no ordinary vulgarity. In fact, I would say the word he used has risen to an even higher level than the "f-bomb." He used the n-word. And, as a result, even this brash, arrogant, take-no-prisoners, abrasive, foul-mouthed personality was brought to the point of contrition (I must say I took a little pleasure in his mea culpa--something I never thought I 'd hear him say).<br />
<br />
So, lest you think that profanities are old fashioned, a relic of the old days--that we've become more sophisticated due to our ability to accept vulgarities--know that even a guy like Bill Maher has to watch his potty mouth.<br />
<br />Rodney Reeveshttp://www.blogger.com/profile/09807421344946408041noreply@blogger.com0tag:blogger.com,1999:blog-37430348.post-90852268622590294892017-03-28T09:31:00.001-06:002017-03-28T09:31:05.669-06:00The Real Meaning of EasterMost of us are concerned about endings. We talk often about the importance of closure, trying to make sense of our lives in the mean time. It's no wonder, then, that eschatology plays such a crucial role in understanding the story of humanity--not only for all people, but especially for each one of us. I may think about the destiny of humans, where it will end for all of us, but the question becomes more important as I think about my ending. How much more time do I have left? When will it end for me? How will I die? And, most importantly, what happens after I die? That's the question that hangs over all of our heads, our clear sense of mortality. One day it will be all over, then what? Which is why our notions about life after death sometimes rise to the surface (even though we often try to suppress them), especially after we bury someone we love. Where are they now? Is this all there is? Even for those of us who belong to Christ, sometimes the idea that we will live forever with him in a spiritual place called heaven isn't enough to shout down the pain of sickness and death.<br />
<br />
And, it was never supposed to. <br />
<br />
For our hope isn't that one day we will "shed our mortal coil"--this earthly prison--and live in heaven with those we love forever. Rather, the entire NT is witness to this hope: one day, for those of us who die in Christ, our bodies (as well as all creation) will be raised from the dead. Sin and death cannot destroy what God has made in his image. If it did, sin would win. But God won't let that happen. The resurrection of Christ (then, now, and in the end) proves it.<br />
<br />
But, not all Christians celebrate Easter with that in mind. Rather, for them, Easter is about celebrating Christ's victory over his death and the threat of hell against us. Sin and death lost the battle because God raised Christ from the grave, proving that the penalty of sin has been paid for us, which means we get to go to heaven when we die. That's what Christ did for us. That's what Easter means to them. It's not about our hope that one day we too will be raised from the dead. Rather, for many Christians, Easter is a celebration of our victory in Christ over sin and eternal death (hell)--but not our grave.<br />
<br />
To be sure, sin is a horrible enemy--one that we have welcomed into our lives, our world. Genesis 3 tells the story of when it all began: how Adam and Eve sinned against God and brought about the curse of death to all creation. We inherited this mess. And, even though we "didn't start the fire," we've certainly added gas to the flames. Therefore, for those who see Easter as our "get out of hell" card, the defeat of sin through the death and resurrection of Christ is truly worth celebrating. But, to me, that kind of Easter celebration doesn't go back far enough (nor far ahead enough). Instead, the significance of the Resurrection of Christ goes all the way back to Genesis 1 and all the way ahead to Revelation 21-22.<br />
<br />
Christ not only conquered sin and death, he restored us to be what God intended from the beginning: to bear the very image of God, who is Christ, in life, in death, and--this is crucial--in resurrection. One day, on the last day, we will reign with Christ over sin, death, <b>and our graves</b> on this resurrected earth. That's when we truly celebrate Easter, from the first chapter of the Bible all the way to the last.Rodney Reeveshttp://www.blogger.com/profile/09807421344946408041noreply@blogger.com3tag:blogger.com,1999:blog-37430348.post-50278686374688022142017-02-21T15:28:00.000-06:002017-02-21T15:28:15.502-06:00The Prodigal Son: the next dayI've often wondered what some of Jesus' "unfinished parables" would look like if we took them to their "logical" extreme. Here's my "extended" version of the Parable of the Prodigal Son (you'll notice my add-on appears in brackets):<br />
<br />
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Prodigal Son
Revisited<o:p></o:p></div>
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A
man had two sons. The younger of them
said to his father, “Father, give me the share of the estate that falls to
me.” So he divided his wealth between them. <o:p></o:p></div>
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And
not many days later, the younger son gathered everything together and went on a
journey into a distant country, and there he squandered his estate with loose
living. Now when he had spent
everything, a severe famine occurred in that country, and he began to be
impoverished. So he went and hired
himself out to one of the citizens of that country, and he sent him into his
fields to feed swine. And he would have
gladly filled his stomach with the pods that the swine were eating, and no one
was giving <i>anything </i>to him.<o:p></o:p></div>
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But
when he came to his senses, he said, “How many of my father’s hired men have
more than enough bread, but I am dying here with hunger! I will get up and go to my father, and will
say to him, ‘Father, I have sinned against heaven, and in your sight; I am no
longer worthy to be called your son; make me as one of your hired men.’”<o:p></o:p></div>
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So
he got up and came to his father. But while he was still a long way off, his
father saw him and felt compassion <i>for him, </i>and ran and embraced him and
kissed him. And the son said to him, “Father, I have sinned against heaven and
in your sight; I am no longer worthy to be called your son.” But the father said to his slaves, “Quickly
bring out the best robe and put it on him, and put a ring on his hand and sandals
on his feet; and bring the fattened calf, kill it, and let us eat and
celebrate; for this son of mine was dead and has come to life again; he was
lost and has been found.” And they began
to celebrate. <o:p></o:p></div>
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<br /></div>
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Now
his older son was in the field, and when he came and approached the house, he
heard music and dancing. And he summoned
one of the servants and <i>began </i>inquiring what these things could be. And he said to him, “Your brother has come,
and your father has killed the fattened calf because he has received him back
safe and sound.” But he became angry and
was not willing to go in; and his father came out and <i>began</i> pleading
with him. But he answered and said to
his father, “Look! For so many years I have been serving you and I have never neglected
a command of yours; and <i>yet </i>you have never given me a young goat, so
that I might celebrate with my friends; but when this son of yours came, who
has devoured your wealth with prostitutes, you killed the fattened calf for
him.” And he said to him, “Son, you have
always been with me, and all that is mine is yours. But we had to celebrate and rejoice, for this
brother of yours was dead and <i>has begun </i>to live, and <i>was </i>lost and
has been found.” [But he refused
to join the celebration.<o:p></o:p></div>
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Early the next morning, the older son went to work in the
field, waiting for his brother to join him.
But, he never came. The longer he
worked, the angrier he got. That
evening, once again he heard music and dancing coming from his father’s
house. Inside he found his father and brother
still feasting and celebrating. Enraged
he cried out, “Why do you spend what is not yours? You are drinking my wine, eating my
food. Am I your slave?” But the father replied, “Since we are eating
your food and drinking your wine, come, dine with us!” But he refused to join the celebration.<o:p></o:p></div>
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The next morning, while working in the field, the older son
thought to himself, “I’m tired of doing all the work. If the fattened calf shall be slain, I shall
eat it with my friends.” So that night
he had a party, feasting and drinking with all of his friends until the sun
came up, then he slept the day away.
This happened for several nights until one day the younger son
confronted his brother, “Wake up! How
long will you lie around in your drunkenness?
Are you not wasting your inheritance?”<o:p></o:p></div>
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<br /></div>
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">Then the brother replied, “All that I have is
yours. Why should you worry about my
inheritance?”]</span>Rodney Reeveshttp://www.blogger.com/profile/09807421344946408041noreply@blogger.com1tag:blogger.com,1999:blog-37430348.post-68119026893957274332017-02-01T09:29:00.001-06:002017-02-01T09:29:58.137-06:00Jesus and PoliticsWhen I was a pastor, I would occasionally receive phone calls, letters, messages from members who were disappointed in me because I hadn't taken up the latest political issue in the pulpit. They wondered if I had enough courage to "take a stand for what is right." My predecessor was known for that: the marquis issue of the day would be the theme of his message on Sunday--a message meant to stir up the base, rally the troops against moral decadence, reminding the religious right that we were righteous in our cause. People had grown accustomed to the war drums and they missed the beat in my sermons.<br />
<br />
What I had decided to do in my first year as their pastor was to focus on Jesus and the kingdom of God. Consequently, I spent a lot of time in the Gospels, working through Jesus words and works, reminding us all of the one we want to follow. That approach frustrated several members; one (a retired minister) was so disappointed he set up a meeting with me to talk about why he didn't leave worship on Sunday inspired to take up arms against the ways of the world.<br />
<br />
He said (I can't remember his words exactly; but it went something like this): "Why don't you talk about the evil of our world? Abortion? Homosexuality? The absence of prayer in public schools? I miss a good, rousing sermon about these important issues. We used to leave Church ready to take on the world every Sunday. Now, . . well, . . . I don't know what you're doing up there. It's very discouraging."<br />
<br />
He offered his critique in a very kind way--wasn't mean-spirited or angry. An older, experienced preacher, I got the impression he was trying to help out a younger man. When I tried to explain, telling him of my intention to continue to preach from the Gospels, he became even more exasperated: <br />
<br />
"Is that enough?" I said, "Shouldn't it be?" To which he replied, stammering, trying to string a sentence together, "Well, . . . don't you think? . . . I'm not sure . . . what you're doing is . . . Look! All you're doing up there is preaching God's Word." <br />
<br />
Searching my face to see if his words hit the target, I just smiled backed at him. Then, a look of horror fell over his face as he took in the irony of his critique. He paused, looked down at the floor, grinned to himself, and said, "That didn't come out right. Doesn't sound like much of a criticism does it? Of course, you should preach God's Word. But, . . . I'm not sure . . . do you know what I'm trying to say?" <br />
<br />
I assured him that I understood, and I wondered out loud whether my sermons were doing any good. But then I asked him a question--one that I think every Christian needs to ponder as they banter about their politics these days (again, I can't remember exactly what I said, but it went something like this): <br />
<br />
"Why didn't Jesus consistently, constantly blast the Romans for their reprobate politics? Why didn't he take on the important 'political' issues of his day, addressing the problems of infanticide, child abandonment, violence in entertainment, Roman aggression, military expansion, sexual promiscuity? If we're supposed to follow Jesus, shouldn't we pay careful attention to what he said and how he said it? Shouldn't we preach the same gospel? Live the same morals? Pursue the same kingdom of heaven on earth? That's what I'm trying to do. I'm trying to follow Jesus."<br />
<br />
And so, as I think about our current political climate--realizing the stakes are just as high as back in the late 90s--I can't think of a better politic than that.Rodney Reeveshttp://www.blogger.com/profile/09807421344946408041noreply@blogger.com1tag:blogger.com,1999:blog-37430348.post-29313822673463174542017-01-11T10:42:00.000-06:002017-01-11T10:42:08.568-06:00Word CraftI admire people who are good with words. Those who are reckless with words, on the other hand, I don't respect at all. Even though I may not agree with the content of what someone is saying or writing, I enjoy good word craft. I listen to them carefully. (And, the converse is true: even though I may agree with the speaker/writer, if they're using crass, inflammatory words, I don't appreciate their comments. But I still listen to them.) And, in light of the rancorous political scene of late, I've come to realize (even more than I did before) that some (many?) people don't have the ability (or desire?) to discern the difference between what is being said and how something is being said. And, I wonder why? What makes me different?<br />
<br />
For me, it goes back to my college days, hearing things in class that I'd never heard before (or strongly disagreed with). And, since we were often discussing the Bible (I was a double major: religion and speech), it was unsettling to listen to someone who was obviously "wrong." Now, even though I didn't know exactly <i>why</i> they were wrong (except that what they were saying didn't sound like what I had always heard), I tried to enter the fray and defend the truth. When I encountered arguments that I hadn't considered before, I realized I was in trouble. I didn't know how to assess an opposing argument. I didn't know how to consider another perspective. All I knew to do was either raise my voice or attack the person or walk away after I'd launched a dismissive jab.<br />
<br />
Then I took three classes that rocked my world: philosophy, advanced public speaking, and hermeneutics. Philosophy taught me how to break down an argument, analyzing first the premise (is it sound?), then how the argument proceeds (logic). We also studied logical fallacies (tricks that debaters use to throw off their listeners, like ad hominem and non sequitur). Advanced public speaking taught me the power of rhetoric, and why carefully crafted speeches are desirable. How occasion is just as important as purpose. How style and delivery matter as much as diction and structure. Of course, the course that affected more than even these mind-blowing classes was heremenutics: principles for interpreting biblical literature. Realizing that none of us read the Bible as a dispassionate (read: "objective") observer but invested "believer" opened my eyes to the reality that the Scriptures are not a literary "flat-land." The mountains and valleys of biblical genre require travelers to read the literary landscape before making sense of where they are, what they see. We come to the Scriptures as visitors and take with us only what we want. That is a very troubling, ominous, sober reality.<br />
<br />
There have been other factors, influences in my life that have shaped me to try to listen to an opposing opinion charitably. For example, doing Ph.D. work in biblical studies forces you to read a lot of stuff you don't agree with. But that's never enough. You need to know why you don't agree with certain parts of a scholar's work--even appreciating their line of thinking, wearing their perspective, using their method. That's why I've never been satisfied with a lazy, "all-or-nothing" approach--those who dismiss that scholar as "liberal" or that one as an "unbeliever." For, I've discovered that sometimes the liberal, Jewish scholar is paying closer attention to the Scriptures than the conservative "believer" out to defend the faith at all costs.<br />
<br />
I've also been a pastor--an office that compels you to listen to (and care about!) people you don't agree with (that, in and of itself, was an eye-opening experience.) I wish lay people had to be "paid professional" ministers at least one time in their lives. Then you'll know what Jesus meant when he said, "love your enemy"--yes, your pastor has enemies in your church.<br />
<br />
Which brings me back to what happened last night on Facebook. Even though I didn't vote for President Obama (and often disagreed with his policies), I have great admiration for his ability as a public speaker. I said as much, offering a little note of appreciation for his farewell address. Most of the comments revealed they missed my point, attacking the President with reckless abandon, snide remarks, and caustic asides. Most of my "friends" are Christians, but a few comments revealed a pure hatred for Obama. It was breathtaking. One wonders what they think Jesus meant when he commanded us to "love our enemies." Does that include words too?<br />
<br />
Yes it does, which is why I plan to listen to our President-Elect carefully and charitably--even though at times he is reckless with his words.Rodney Reeveshttp://www.blogger.com/profile/09807421344946408041noreply@blogger.com1tag:blogger.com,1999:blog-37430348.post-43372780102076501252016-11-01T08:33:00.000-06:002016-11-01T08:33:27.693-06:00Why I don't believe Gay Marriage is Holy Matrimony<span style="font-family: "Calibri",sans-serif; font-size: 11.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"> </span><span style="font-family: "Times New Roman", serif; font-size: 12pt;">I’ve
yet to hear a convincing argument from Christians who support marriage equality
that a marriage between two men or between two women is holy matrimony—a
covenant relationship between God and his Church.</span><span style="font-family: "Times New Roman", serif; font-size: 12pt;"> </span><span style="font-family: "Times New Roman", serif; font-size: 12pt;">And, here’s why I don’t think I ever will:</span><br />
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">Those
who are convinced that gay marriage honors God and should therefore be
recognized by all Christians did not arrive at their conclusions due to
Scripture (that statement, alone, will offend some of my Christian friends who
support gay marriage, but let me explain).
There is no Scripture that supports gay marriage. We have no example of gays or lesbians being
held up as honorable examples in the Scriptures. We have no canonical prescription that
affirms same-sex relations. Rather, the
Scriptures prohibit homoerotic behavior, both in the Hebrew Scriptures and the
New Testament. What that implies, I
think, is that the locus of conviction regarding a pro-gay marriage position
exists outside the Scriptures.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">Gay
marriage has recently been affirmed as a social good in America. Marriage equality has been championed as a right—a
matter of justice for all--within liberal democracy. Because there is no Scriptural text to
support the <i>particular issue of gay
marriage</i>, Christians who support gay marriage do so because of the cultural
convictions of our day. And, once a
Christian is convinced that marriage equality is right—justice for all, gays
and straight—then that Christian must read the Scriptures in a way that supports
their position. I’ve read many arguments
justifying gay marriage, scholarly and common, and none of them are
convincing. Here’s why: they come to the Scriptures (our common book,
where there is no affirmation of same-sex relationships) convinced that gay
marriage is justified; I come to the Scriptures (our common book, where there
is no affirmation of same-sex relationships) and hear their attempts at
justifying gay marriage in spite of Scripture’s prohibition. This is unprecedented: what is universally prohibited <i>within</i> Scripture is now embraced as
right, just, holy, Godly. Think about
that: What is completely prohibited in
Scripture (there isn’t a single text <i>on
this particular issue </i>that leads one to say, “Hey, maybe God does honor gay
marriage”), and what has been rejected by the overwhelming majority of
Christians (now and throughout Church history), must now be accepted and
affirmed.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">I
don’t think that’s ever happened before:
something that is completely prohibited in Scripture is now accepted. Divorce?
No, it is permitted in a few places in Scripture. Racism?
No, racism isn’t universally prohibited in the Scriptures nor is it
considered a cultural good (quite the opposite:
racism is prohibited in the NT, “neither Jew nor Gentile,” and we abhor
it today). Slavery? No, slavery isn’t universally prohibited in
Scripture nor is it acceptable today.
Women in leadership? No, although
“prohibited” in some texts, women are held up as leaders (in the OT and NT) and
are affirmed as leaders in the Scriptures.
Pro-gay marriage Christians bring up these examples (divorce, racism,
slavery, sexism), but none of them are strictly consistent, hermeneutical
corollaries. So, I’ll say it again: I think (and I’m ready to be corrected on
this point) there has been no other time in Christian history where some of us
want the rest of us to endorse something the Scriptures completely prohibit.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">To
my friends who are “experts” (scholars and ministers who want to be consistent
in their hermeneutical approach to the Scriptures) and support gay marriage,
let’s be honest: what you’re asking some
of us (Christians who cannot justify gay marriage from the Scriptures) to do is
unprecedented. Basically, you’re saying,
“The Spirit is leading us to a new truth that disregards Scriptural
prohibition.” What the Spirit once inspired
he now inspires us to deny. And, that’s
why I don’t think I’ll change my mind and embrace gay marriage as holy matrimony.<o:p></o:p></span></div>
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<i><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">Postscripts</span></i></div>
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<i><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;"><br /></span></i></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">This post has nothing to do with whether or not gays and lesbians should
have the right to civil unions in America.
In other words, I’m talking about what should happen <i>within </i>the Church
(whether in America or anywhere else in the world).</span></div>
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<i><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;"><br /></span></i></div>
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<span style="font-family: "Times New Roman", serif; font-size: 12pt; text-indent: -0.25in;">Christians
who support gay marriage do rely upon the Scriptures to justify their position.
And so, I plan to explain in later posts why their specific arguments are
unpersuasive to me.</span></div>
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<span style="font-family: "Times New Roman", serif; font-size: 12pt; text-indent: -0.25in;">I’m
a terrible blogger; I don’t monitor or referee comments.</span><span style="font-family: "Times New Roman", serif; font-size: 12pt; text-indent: -0.25in;"> </span><span style="font-family: "Times New Roman", serif; font-size: 12pt; text-indent: -0.25in;">So, I won’t be deleting posts or responding to
questions </span><i style="font-family: "Times New Roman", serif; font-size: 12pt; text-indent: -0.25in;">directly</i><span style="font-family: "Times New Roman", serif; font-size: 12pt; text-indent: -0.25in;">.</span></div>
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<span style="font-family: "Times New Roman", serif; font-size: 12pt;">Finally, for those
who aren’t used to responding to arguments charitably—even though we disagree—this
is the way the academy works.</span><span style="font-family: "Times New Roman", serif; font-size: 12pt;"> </span><span style="font-family: "Times New Roman", serif; font-size: 12pt;">I don’t
take counter arguments personally.</span><span style="font-family: "Times New Roman", serif; font-size: 12pt;"> </span><i style="font-family: "Times New Roman", serif; font-size: 12pt;">Ad hominem </i><span style="font-family: "Times New Roman", serif; font-size: 12pt;">arguments don’t mean much to
me.</span><span style="font-family: "Times New Roman", serif; font-size: 12pt;"> </span><span style="font-family: "Times New Roman", serif; font-size: 12pt;">Personal attacks will be ignored.</span></div>
Rodney Reeveshttp://www.blogger.com/profile/09807421344946408041noreply@blogger.com2