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Are the actions of the people of God judged by a different standard than those who are not His people? To ask it another way does it matter if your unbelieving alcoholic neighbor’s live-in girlfriend is pregnant again? Or yet another way what is God’s primary concern for an unbelieving world?
Please respond with arguments from Scripture. I look forward to hearing your thoughts.
This Sunday’s cover story, “The Two-Minus-One Pregnancy”, for The New York Times Magazine is nothing new. I wrote several years ago, in “When the Fertility Clinic Meets the Abortion Clinic: A Modern Paradox,” about a similar article in the Los Angeles Times. In fact the only thing that has changed in these four years are the numbers. The reasons and the response are the same things that have been around since the first abortion and if we were to go back further to the origins of infanticide. When reading these articles, or the responses to them, they are so predictable that they almost appear to be scripted. With that I hope to take a departure from the typical response and argue that the real issue here is not life, it is not choice, and it is not even murder. The real issue is sovereignty.
Let me explain what I mean. In her June article, “Yes, Abortion is Killing. But It’s the Lesser Evil,” Antonia Senior explains how having a child changed her perspective regarding abortion. After explaining the lack of a consensus regarding a scientific or philosophical definition of life she concludes,
What seems increasingly clear to me is that, in the absence of an objective definition, a foetus is a life by any subjective measure. My daughter was formed at conception, and all the barely understood alchemy that turned the happy accident of that particular sperm meeting that particular egg into my darling, personality-packed toddler took place at that moment. She is so unmistakably herself, her own person — forged in my womb, not by my mothering.
Any other conclusion is a convenient lie that we on the pro-choice side of the debate tell ourselves to make us feel better about the action of taking a life. That little seahorse shape floating in a willing womb is a growing miracle of life
She then explains that such conclusions have resulted in a movement aimed at separating feminism from “fertility control.” However, she views this as entirely incompatible with the central aim of feminism exclaiming, “The single biggest factor in women’s liberation was our newly found ability to impose our will on our biology.” The freedom of women then depends upon one thing the unencumbered exercise of the will.
With a shocking candor she concludes,
As ever, when an issue we thought was black and white becomes more nuanced, the answer lies in choosing the lesser evil. The nearly 200,000 aborted babies in the UK each year are the lesser evil, no matter how you define life, or death, for that matter. If you are willing to die for a cause, you must be prepared to kill for it, too.
For Antonia Senior, and I would argue for all of us, the principal issue is sovereignty, a woman’s ultimate right to impose her will upon herself and upon others.
Sovereignty occurs vertically in the form of worship, we could use other words but the concept remains the same. We either rejoice in the sovereignty of the God in whose image we are made or we deny it by worshipping any number of god’s made in our image. Horizontally human interaction exists upon a continuum of two extremes; escape and conflict. Both extremes end in death and both are false exercises of sovereignty. At the extreme end of escape is suicide where the sovereign self claims sovereignty over the self by taking one’s life. At the extreme end of conflict lies murder where the sovereign self claims sovereignty over another by taking another’s life.
The first two articles mentioned, “The Two-Minus-One Pregnancy” and “The abortion debate brought home,” regarding reduction, which let’s be honest is a clever play on words to sanitize something far more grisly and sinister, bring another exercise of sovereignty into the question, namely in vitro fertilization and the creation of life. Imposing one’s will upon one’s own biology may require medical assistance and donated eggs which is where our current discussion often begins. With in vitro fertilization, when multiple embryos are transferred, there is always the possibility of multiple embryos implanting and when multiple babies are not wanted or the mother is unable to give birth to multiple children then one or more of them must be put to death. In 1988 Dr. Mark Evans penned guidelines for this procedure stating that “most reductions below twins violated ethical principles.” Things have changed over the past 23 years; the medical community has rethought its ethics and is now willing and able to reduce your pregnancy to one. “The Two-Minus-One Pregnancy” ends with a counterintuitive conclusion. After choosing to reduce their pregnancy to one child the author asks the women what would happen if they miscarried to which one of them replied, “I’ve come to realize there’s only so much we can control. There’s a point where you just have to let nature take its course.”
After all this talk of a woman’s complete control of her own fertility comes the tragic conclusion that “there’s only so much we can control.” Ultimately you cannot impose your will upon your biology because ultimately you are not sovereign. Your sovereignty is an illusion.
How are we to respond to this? Should we call our senator or state representative? Should we start building picket signs and begin protesting abortion clinics? No, we must respond with the Gospel, in word and deed. We must respond in the same way that God responds to humanity’s first act of false sovereignty in the garden, with grace and the promise that in Christ we will be liberated not unto self but from self and sin and set free to worship the one true Sovereign. Any other response is incalculably inadequate and nearsighted.
This is my second post in this series which aims to provide a biblical perspective on alcohol; the first is available here. I am currently planning two more posts in this series, one addressing contextualization and another explaining why I am convinced that this issue is extremely important.
Starting with Scripture
As I was reading several weeks ago I came across the following passage in Scripture which surprised me for several reasons.
22You shall tithe all the yield of your seed that comes from the field year by year. 23And before the LORD your God, in the place that he will choose, to make his name dwell there, you shall eat the tithe of your grain, of your wine, and of your oil, and the firstborn of your herd and flock, that you may learn to fear the LORD your God always. 24And if the way is too long for you, so that you are not able to carry the tithe, when the LORD your God blesses you, because the place is too far from you, which the LORD your God chooses, to set his name there, 25then you shall turn it into money and bind up the money in your hand and go to the place that the LORD your God chooses 26and spend the money for whatever you desire—oxen or sheep or wine or strong drink, whatever your appetite craves. And you shall eat there before the LORD your God and rejoice, you and your household. 27And you shall not neglect the Levite who is within your towns, for he has no portion or inheritance with you.
28At the end of every three years you shall bring out all the tithe of your produce in the same year and lay it up within your towns. 29And the Levite, because he has no portion or inheritance with you, and the sojourner, the fatherless, and the widow, who are within your towns, shall come and eat and be filled, that the LORD your God may bless you in all the work of your hands that you do.
—Deuteronomy 14:22-29
A Surprising Recommendation
This text’s positive mention of wine is not surprising as there are countless texts where it is spoken of in a positive light, although the definition of “wine” has been debated ad nauseam. This text is surprising in that it, without and qualifications, commends “strong drink.” While the various sides of this debate can continue to argue about the alcohol content of wine the meaning of “strong drink” is impeccably clear. This would have been an alcoholic beverage made from wheat or barley in all likelihood it was similar to beer or other grain alcohol. Even more surprising than the commendation of strong drink is the way in which it is commended and to grasp this it is necessary to look at the passage as a whole.
Explanation
The passage begins by commanding a tithe of grain, wine, oil, and livestock (cf. Leviticus 27:30–32) that is to be taken to “the place that he will choose” i.e. the location of the tabernacle and eventually the temple (cf. Deuteronomy 12). Due to the vastness of the Promised Land and the difficulty of making this pilgrimage with one’s entire family in addition to a tenth of all one’s grain, wine, oil, and livestock it was allowed that one could convert the tithe into money and travel to the sanctuary.
Before continuing it is best to return to verse 23 and examine the intent of the tithe. This tithe is carried out so that “that you may learn to fear the LORD your God always.” This act is not a means of acquiring personal righteousness rather the act of tithing is a means of instructing the covenant community of their standing before God and the reverence that is always due Him. Whether in times of abundance or drought the tithe stood as a reminder to Israel that their God was sovereign and all they possessed was the result of His grace.
Upon arrival at the sanctuary the money would then be used to purchase various goods. This practice was the history behind the moneychangers during Jesus’ day (cf. Matthew 21:12-13) the difference being that those during the time of Christ were taking advantage of those who had made the pilgrimage to Jerusalem rather than dealing with them fairly. Interestingly enough after their arrival at the temple they were not required to purchase the same goods which they had originally exchanged for money but they were allowed to purchase whatever they desired and their appetites craved. The inclusion here of the brief list “or sheep or wine or strong drink” is by no means exhaustive rather it includes a brief sampling of what they might desire to purchase; nevertheless two of the included options are alcoholic beverages.
They are to enjoy what they have purchased by feasting and rejoicing before, or in the presence of, the LORD. Those who would argue that the inclusion of “wine and strong drink” suggests that the goods were used as burnt offerings and drink offerings do a great disservice to the clear language of this text as well as its eschatological dimensions. The language of the text suggests God’s participation in a feast symbolizing covenant renewal; however, the feast also points forward to the wedding supper of the Lamb. This is not the language of burnt offerings but a meal of rejoicing at the covenant faithfulness and redeeming grace of Israel’s God. The Levites, who were charged with the care of the tabernacle (Numbers 1:50-53), did not have an inheritance of their own and depended upon the rest of the covenant community for provision (cf. Numbers 18:24) were to be included in the feast.
God’s care for Israel is demonstrated in this and even more in that every third year the tithe is to be converted into a local feast whereby the Levites, sojourner, the fatherless, and the widow may be provided for.
Implications for the Church
There are countless implications that can be drawn from this text concerning one’s attitude in giving and the purpose behind this act. This text also has implications for our understanding of the Lord’s Supper as an eschatological and celebratory act. I would love to hear your thoughts on these topics in the comments section.
The purpose of this post is to focus on the implications that must be drawn for our understanding of the use of alcohol within the covenant community of the church. What we find here, and in many other texts that will be discussed over the course of this series, is that the perception that Scripture places an absolute prohibition on the consumption of alcoholic beverages is wholly false. Not only is that perception false but this text arguably places the consumption of alcoholic beverages at the center of Israel’s celebration of the provision and grace of Yahweh.
Am I going to attempt to argue from this that alcohol should be a centerpiece in the worship of the church? No, I am not. Neither should we come to the polar opposite conclusion that alcohol is always condemned by Scripture. The key to this issue, and many others, is moderation. There are times when it is condemned and times when it is commended and the church must be resolved to rest between these two points of tension. This is a difficult task. Both Scripture and church history reveal numerous occasions where the people of God are unable to hold various points of tension and end up in error. We must avoid this error. It is my prayer that, by the grace of God, we will stand between the deadly polls of legalism and liberalism as we live and proclaim the gospel.
As we approach this issue let us do so with both a wisdom that avoids the deadly dangers of legalism and liberalism. If you choose to discuss please do so with charity.
So, whether you eat or drink, or whatever you do, do all to the glory of God.
—I Corinthians 10:31
Below are the posts I have written for our church blog, provPRESS, over the past year. I have been writing several posts for Missio Dei that will be up soon as well as a 24 week Bible study that should be completed this summer. I hope the following posts will tide you over in the mean time.
- Writers’ Wednesday – God’s Greater Glory
- Writer’s Wednesday – Beyond Megachurch Myths
- Writer’s Wednesday – Kingdom of Priests
- Writer’s Wednesday – What’s so Great About the Doctrines of Grace?
- Writer’s Wednesday – The Cup and the Glory: Lessons on Suffering and the Glory of God
- Writer’s Wednesday – Between Two Worlds: The Art of Preaching in the Twentieth Century
- Theology Thursday – A Missionary God
- Writer’s Wednesday – The Legacy of Sovereign Joy
- Theology Thursday – Roland Allen
- Writer’s Weekend – The Hidden Smile of God
- Theology Thursday – SBTS Reviews Brian McLaren’s New Kind of Christianity
- Sunday Special – Matt Chandler on the Gospel and Suffering (T4G 2010)
- Theology Thursday – What are Rights and Why Do We Prefer Them Over the Gospel?
- Writer’s Wednesday – What Does God Want of Us, Anyway? A Quick Overview of the Whole Bible
- Theology Thursday Part Une – Biblical Theology in the Life of the Church
- Theology Thursday Part Deux – What Is God’s Global Urban Mission?
I have been a little slow getting around to this but nevertheless the tradition continues. Previous years lists are also available:
Books are listed in alphabetical order, by author’s last name, with brief commentary/synopsis. I hope you are encouraged to read some of the books on this list and I would love to hear what you are reading.
Top Ten
- Dematest, Bruce. The Cross and Salvation: The Doctrine of Salvation (Foundations of Evangelical Theology) ISBN: 1581348126
This volume was wonderfully organized, historically thorough, and theologically solid. A pleasure to read and I commend it to you. - Berry, Wendell. Life is a Miracle: An Essay Against Modern Superstition ISBN: 1582431418
This was a great introduction to the writings of Wendell Berry, a Kentucky native, whose writing style and practical insights I have come to love. I think this is less about this specific book and more about introducing me to an author I deeply enjoy. - Cole, Neil. Organic Church: Growing Faith Where Life Happens ISBN: 078798129X
This was a great and immensely challenging book. I need to read this one again. His emphasis is profoundly practical and should be an encouragement and challenge to pastors and church planters alike. I am still wrestling with some of his points and need to give them more thought, but I think that is the a mark of a great work. - Merrill, Eugene H. Kingdom of Priests: A History of Old testament Israel ISBN: 9780801031991
While there are certain dates and the like that I disagree with in this volume I greatly enjoyed it as I previously had little knowledge of Israel’s history besides the disconnected fragments that I had gathered in Sunday school as a child. This volume is fairly accessible as well and I would recommend it to any church member who wished to know more of Israel’s history as a people and nation. - Moerman, Murray. Discipling Our Nation: Equipping the Canadian Church for Its Mission ISBN: 0969456441
As we hope to church plant in Canada this was an encouraging collection of essays by Canadian evangelicals who desire to plant churches and further god’s kingdom in their country. I would definitely commend it to anyone interested in Canadian ministry but even more I would recommend it to American’s as we consider how to minister in our increasingly secular context. In a way what I appreciate the most about this book is its emphasis upon proclaiming the gospel and thinking missiologically about the Canadian context. - Neuwirth, Robert. Shadow Cities: A Billion Squatters, A New Urban World ISBN: 0415953618
You have to read this book. Every year some 70 million individuals leave their rural homes and move to the city. This influx has created shadow cities, squatter cities, and in 20 years an estimated 2 billion people will live in these shadow cities. This book tells their stories and the story of their cities. He begins by telling the stories of individuals in four cities and then looks at various issues concerning the future of these cities and squatters. This is not a theological book, it is not a missiological book, it is not even a “Christian book” but I have not read anything in quite some time that was so challenging and caused me to wrestle with more theological and missiological issues that this text. How can the glories of Christ be demonstrated in these cities and who will go to tell of them? - Powlison, David. Competent to Counsel? The History of a Conservative Protestant Biblical Counseling Movement ISBN: N/A
This was a very exciting read it was profoundly practical and informing as well. Powlison gives a detailed description of both the history and theological convictions which have undergirded the biblical counseling movement. This should be mandatory reading for anyone interested in pastoral ministry. - Saucy, Robert L. The Case for Progressive Dispensationalism: The Interface Between Dispensational and Non-Dispensational Theology ISBN: 0310304415
I read this book on vacation and it was a pleasure. I actually had to superglue this book together twice and leave it in a vice so that I continue reading, not because it was cheaply manufactured but because it was so interesting and deserved a thorough working over. If you are interested in eschatology this is the book for you. - Sire, James W. The Universe Next Door: A Basic Worldview Catalog ISBN: 9780830827800
This is one of the simplest and least cumbersome introduction to worldview that I have encountered. His frequent references to film and literature as to illustrate particular worldviews make this work particularly enjoyable and easily accessible. - Winter, Ralph D. and Steven C. Hawthorne. Perspectives On the World Christian Movement: A Reader ISBN: 0878082891
This massive tome is a collection of missiological and theological essays on varying topics. The only critique I have is that I wish the collection was arranged historically, rather than theologically, to demonstrate the development of missiological thought. There are a lot of invaluable reads contained in this volume and there are numerous essays demonstrating certain modes of thought that have crippled missions in decades past and I am thankful that we have overcome, or are overcoming.
Honorable Mentions
- Bell, Rob. Velvet Elvis: Repainting the Christian Faith ISBN: 9780310273080
I am planning to do an in-depth critique of this book in the near future because of its popularity and problematic teachings. While I clearly take issue with Bell’s doctrinal error the most disappointing aspect of this work is his research, or lack thereof, which is primarily seen in his failure to cite the cultural and historic resources which have led him to his various conclusions. Needless to say this book is for discerning readers only. - Blaising, Craig A., Kenneth L. Gentry Jr., and Robert B. Strimple. Three Views on the Millennium and Beyond (Counterpoints) ISBN: 0310201438
I do not typically read counterpoint books; however, this was an informative read. I would also recommend The Meaning of the Millennium: Four Views ISBN: 9780877847946 as the essays by Hoekema and Ladd are also very good. - Blakke, Ray and Jim Hart. The Urban Christian: Effective Ministry in Today’s Urban World ISBN: 0877845239
This is a great little book. It is more autobiographical in nature and that is why I enjoyed it so much. Blakke underwent much hardship and suffering to minister in his urban environment and we would do well to spend more time contemplating and emulating his life than we do formulating urban strategy. - Blomberg, Craig L. From Pentecost to Patmos: An Introduction to Acts Through Revelation ISBN: 9780805432480
This volume is more of a one volume commentary than a New Testament introduction. He spends too much time explaining the text and too little time on matters like author, date, and setting. The content is theologically solid I would have just appreciated more in the way of actual introduction. - Coleman, Robert E. The Master Plan of Evangelism ISBN: 0800731220
Coleman has given us a fantastic work detailing evangelism and discipleship. This is a must read for every pastor, missionary, and church member. - Conn, Harvie M. Planting and Growing Urban Churches: From Dream to Reality ISBN: 080102109X
This is a helpful and well organized collection of essays on urban church planting. I especially appreciate Conn’s introductory sections and his emphasis upon the imago Dei. - Dever, Mark. A Display of God’s Glory: Basics of Church Structure Deacons, Elders, Congregationalism, and Membership ISBN: 0970125224
This is required reading for our church’s membership class and it should be for yours as well. - Galloway, Bryan K. The World as They See: A Workbook on “Writing Ethnographic Records” ISBN: N/A
This is a brief workbook on writing ethnographic records. Its brecity and clarity make it a great introduction to the subject. - Gmelch, George and Walter P. Zenner. Urban Life: Readings in the Anthropology of the City ISBN: 157766194X
This is an interesting collection of anthropological essays. - Hall, Ron and Denver Moore. Same Kind of Different as Me: A Modern-Day Slave, an International Art Dealer, and the Unlikely Woman Who Bound Them Together ISBN: 9780489919107
I think the timing of this book made its message so powerful. Hall and Moore’s story is a powerful picture of racial reconciliation. However, as a spiritual book it is interesting at times and lacks clarity concerning the gospel; although I doubt elucidating the gospel was their purpose in writing. - Hammett, John S. Biblical Foundations for Baptist Churches: A Contemporary Ecclesiology ISBN: 9780825427695
There are far better works on ecclesiology available and I would not recommend this work. It was not terrible but it lacked organization and theological depth. - Hill, E. Andrew and John H. Walton. A Survey of the Old Testament ISBN: 0310229030
This survey features helpful overviews and outlines. They maintained a balanced and evangelical stance throughout although they do deny Mosaic authorship of certain sections of the Pentateuch, among other significant weaknesses. - Hoekema, Anthony A. The Bible and the Future ISBN: 0802835163
While I disagree with amillennialism this book was a pleasurable and very informative read. This is a fantastic work that I will continue to return to throughout my studies. - Hoffmeier, James K. Ancient Israel in Sinai: The Evidence for the Authenticity of the Wilderness Tradition ISBN: 9780195155464
While I disagree with some of the dates and his description of the Red Sea crossing this book is a fantastic source of information on Israel’s presence in the wilderness. His section on archaeological method and the importance of suzerainty/vassal treaties and dating particular texts are intriguing. - Lawless, Chuck. Discipled Warriors: Growing Healthy Churches that are Equipped for Spiritual Warfare ISBN: 082543159X
I would recommend reading Robert E. Coleman’s The Master Plan of Evangelism instead of this book as it gives a far more natural and organic picture of discipleship. - Lawless, Chuck. Membership Matters: Insights from Effective Churches on New Member Classes and Assimilation ISBN: 9780310262862
Lawless allowed statistics to dictate the message of this book rather than the text of Scripture and as such it was doctrinally weak and disappointing. There are several practical forms/worksheets in the appendices but there are far better books available on membership. - Lawson, Steven J. Famine in the Land: A Passionate Call for Expository Preaching ISBN: 0802411215
This is an encouraging and quick read from an author whom I love and appreciate. - Logan, Robert E. and Neil Cole. Beyond Church Planting ISBN: 1889638498
This is a fantastic, although absurdly expensive, church planting resource. The material is fantastic, I even formed a discussion group with several of my friends to read this volume and talk about its contents, however; I cannot understand why a three-ring binder and some CDs costs $100. - MacArthur, John. A Take of Two Sons: The Inside Story of a Father, His Sons, and a Shocking Murder ISBN: 9780785262688
I have heard MacArthur preach the sermons that this book is based off of several times so this was a pleasure to finally read. I appreciate his ability to take this parable and demonstrate its Christological importance in a way which it engaging and profoundly convicting. - Malphurs, Aubrey. Advanced Strategic Planning: A New Model for Church and Ministry Leaders ISBN: 0801091810
This book tended to treat church planting like a business venture and I did not enjoy it. - Mohler, R. Albert, Jr. Culture Shift: Engaging Current Issues with Timeless Truth ISBN: 9781590529744
This is a collection of posts from Mohler’s blog on key issues facing America. This is a quick read and I always appreciate what Mohler has to say, even when I disagree with him. - Mouw, Richard J. When the Kings Come Marching In: Isaiah and the New Jerusalem ISBN: 0802839967
This volume presents the reader with a thought-provoking understanding of what is means to seek the city that is too come. I appreciate that Mouw avoids the over-politicized stance taken in so many books like this one. - Myers, Bryant L. Exploring World Mission: Context and Challenges ISBN: 1887983511
This little book is loaded with charts and maps that help the reader to visualize the current state of world missions. - Nash, Ronald H. Faith and Reason: Searching for a Rational Faith ISBN: 0310294010
Nash introduces the reader to various issues from worldview, to epistemology and the existence of God. I would recommend reading Life’s Ultimate Questions first as this book is a more difficult read. I also find Francis Schaeffer’s writings on similar topics to be far easier to grasp. - Nash, Ronald H. Life’s Ultimate Questions: An Introduction to Philosophy ISBN: 0310223644
This introduction to the world of philosophy is a lucid and informative read. - Neighbour, Ralph W., Jr. Where do We Go from Here?: A Guidebook for the Cell Group Church ISBN: 1880828170
Part one and two of this work are fantastic as he provides insightful critique to the program based church and positive examples of an organic cell-based structure. However, the third section is a total disappointment as his church structure becomes unnecessarily complex and reproducible only in its simplest form. - Payne, J. D. Missional House Churches: Reaching Our Communities with the Gospel ISBN: 9781934068250
J. D. is a good friend and this book is a fantastic examination of house churches in the United States. What I appreciate most about this book is that it begins with a lucid explanation of ecclesiology and this emphasis is seen throughout this work as he focuses on both theology and methodology. This is a must read for anyone interested in church planting or house churches. - Powlison, David. Seeing With New Eyes: Counseling and the Human Condition Through the Lens of Scripture ISBN: 087552608X
This is a collection of essays written for the Journal of Biblical Counseling between 1985 and 2003. The third chapter is worth the price of the book; the whole book is great but that chapter is mind-blowing. - Redford, Jack. Planting New Churches: Nine Well-tested Steps for Starting New Churches ISBN: 0805463143
This was a great fun read. It is very encouraging to see how far church planting has come since this book was written in 1978. - Rendtorff, Rolf. The Old Testament: An Introduction ISBN: 0800625447
Rendtorff views Scripture as a piece of uninspired literature written by a nomadic people. Beyond his denial of Scripture’s inspiration there are other weaknesses with this volume. While he understands that they are writing for primarily theological purposes he pays little attention to Israel’s creation narrative in comparison with other ancient near eastern creation narratives. While emphasizing the theological nature of the text he fails to note how the validity of the theological message hinges on the historicity of the account. - Roberts, Vaughan. God’s Big Picture: Tracing the Storyline of the Bible ISBN: 0830853642
This is a fantastic introduction to biblical theology. This volume is well organized and concise. I would love to see a simplified version for children. I would recommend this as a precursor to Graeme Goldsworthy’s According to Plan. - Ross, Hugh. The Creator and the Cosmos: How the Latest Scientific Discoveries Reveal God ISBN: 1576832880
As a presuppositionalist I think Ross places too much of an emphasis upon man’s need for information. Romans 1 paints a far different picture of the human condition. I would argue that he often reads a 21st century understanding of astrophysics into the text rather that exegeting what is really there. Nevertheless this book may prove helpful to someone seeking evidence for the existence of God. Because Ross argues elsewhere that the curse is retroactive before the fall of man, among other things, I would caution against using his works as a source of theology. - Schreiner, Thomas R. and Shawn D. Wright. Believer’s Baptism: Sign of the New Covenant in Christ (NAC Studies in Bible & Theology) ISBN: 9780805432497
I only read the chapter by Stephen J Wellum and it did a great job explaining the relationship between baptism and the biblical covenants. The other chapters are all written by leading Baptist scholars so they should be helpful as well. - Scoggins, Dick. Planting House Churches in Networks: A Manual from the Perspective of a Church Planting Team ISBN: N/A
This book is available for free download at Dick Scoggins Online. This is one of the best resources available on planting elder-led house churches. Take the time to download this fantastic, and massive, resource as well as the many other resources available at their website. - Searcy, Nelson and Kerrick Thomas. Launch: Starting a New Church from Scratch ISBN: 9780830743100
If you want to start a business then this is your book; if you want to plant a church then I suggest you begin elsewhere. - Smith, Marsha A. Ellis. Holman Book of Biblical Charts, Maps, and Reconstructions ISBN: 9781558193598
This is a book of maps and charts; it is the only one I own so I have nothing to compare it to. It could be snazzier but it gets the job done. - Stetzer, Ed and Mike Dodson. Comeback Churches: How 300 Churches Turned Around and Yours Can Too ISBN: 9780805445367
This is similar in nature to Membership Matters by Chuck Lawless but what I appreciate about this volume is that Stetzer and Dodson begin by setting forth a theological understanding of the church and its responsibilities and then explaining their research. This helps to avoid the pragmatism present in so many books researching church success. This would be a helpful volume if your church is struggling but I would suggest you begin with a sobering theological examination prior to turning to a volume like this. - Tiffe, Armand P. Transformed Into His Likeness: A Handbook for Putting Off Sin and Putting On Righteousness ISBN: 1885904525
This is a very practical booklet which gives a lengthy list of behaviors which should be put off followed by Scripture references to aid in the process of change. This is a simple yet helpful aid for anyone seeking to counsel biblically. - Thumma, Scott and Dave Travis. Beyond Megachurch Myths: What Can We Learn from America’s Largest Churches ISBN: 9780787994679
Thumma and Travis tried too hard to vindicate all megachurches while offering biblical critique of none. If they had offered real critique by providing both positive and negative examples of megachurch ministry then this work would have been great. However, they offer little to no critique and approach megachurches as a broad phenomenon rather than individual ministries so this work has little value. - Tripp, Paul David. Instruments in the Redeemer’s Hands: People in Need of Change Helping People in Need of Change ISBN: 0875526071
This is a practical and helpful book on the method of biblical counseling. - Ware, Bruce A. God’s Greater Glory: The Exalted God of Scripture and the Christian Faith ISBN: 1581344430
In the follow up to God’s Lesser Glory Ware provides the reader with an apophatic theology of the sovereignty of God. He does this by contrasting a reformed evangelical understanding of sovereignty with that of open and process theism. His section of the freedom of the will is fantastic. - Wright, Steve and Chris Graves. Rethink: Decide for Yourself is Student Ministry Working? ISBN: 9781931548694
While I agree more with individuals like Voddie Baucham on issues of youth ministry this volume offers helpful critique of the “youth group” model of youth ministry. Not a bad book but not amazing either.
On Sunday nights we are working through the church’s doctrinal statement; these are my notes from last Sunday. I hope you enjoy them.
―Justification, Regeneration, Repentance, and Faith―
V. Of Justification
We believe that the great Gospel blessing which Christ secures to such as believe in Him is Justification; that Justification includes the pardon of sin, and the promise of eternal life on principles of righteousness; that it is bestowed, not in consideration of any works of righteousness which we have done, but solely through faith in the Redeemer’s blood; by virtue of which faith His perfect righteousness is freely imputed to us of God; that it brings us into a state of most blessed peace and favor with God, and secures every other blessing needful for time and eternity.
VII. Of Grace In Regeneration
We believe that, in order to be saved, sinners must be regenerated, or born again; that regeneration consists in giving a holy disposition to the mind; that it is effected in a manner above our comprehension by the power of the Holy Spirit, in connection with divine truth, so as to secure our voluntary obedience to the gospel; and that its proper evidence appears in the holy fruits of repentance, and faith, and newness of life.
VIII. Of Repentance And Faith
We believe that Repentance and Faith are sacred duties, and also inseparable graces, wrought in our souls by the regenerating Spirit of God; whereby being deeply convinced of our guilt, danger and helplessness, and of the way of salvation by Christ, we turn to God with unfeigned contrition, confession, and supplication for mercy; at the same time heartily receiving the Lord Jesus Christ as our Prophet, Priest and King, and relying on Him alone as the only and all sufficient Savior.
Introduction
A Humbling Reminder ― I Corinthians 6:9-11
I think it is helpful to begin any discussion of salvation with the realization that we are in desperate need of it and that it is not something which we can carry out for ourselves; rather, salvation is something which has been carried out on our behalf, it is both divine in origin and accomplishment. God has, is, and will save us.
The Order of Salvation ― Beginning with the order of salvation helps us in several respects.
- It results in praise.
- It fosters humility.
- It guards against error.
Next to each term is the Roman numeral to which it corresponds in our doctrinal statement. These topics are covered in both Community Training and in Wayne Grudem’s Christian Beliefs: Twenty Basics Every Christian Should Know which you read for community training.
Election (IX)
Gospel Call (VI)
Effectual Call (VI) ― Regeneration (VII)
Repentance and Faith (VIII) ― Justification (V) ― Adoption ― Sanctification (X) ― Perseverance (XI)
Glorification (XVIII)
I. Regeneration
A. Definition
Regenerating is the act of God by which the spiritually dead are brought to life, “thus restoring the person’s intellectual, volitional, moral, emotional, and relational capacities to know, love, and serve God.”[1] Within scripture this is often spoken of in terms of new life or new birth.
B. Explanation
- First and foremost regeneration is a monergistic act (Ezekiel 36:26; John 1:13).
- Second, regeneration is wholly an act of grace (Ephesians 2:1-10).
- Third, regeneration is a result of the gospel (I Peter 1:23).
- Fourth, regeneration is mysterious (John 3:8).
- Fifth, regeneration is inextricably connected with our union with Christ (I Corinthians 15:23).
- Sixth, regeneration results in faith, repentance, and obedience (Galatians 5:22-23; Ephesians 2:10; I John 3:9, 5:1).
C. Regeneration and the Effectual Call
Regeneration and effectual calling are two sides of the same coin. One speaks to the divine call (John 6:44) and the other to the divine enablement to respond to that call (John 6:65). “Effective calling is thus God the father speaking powerfully to us, and regeneration is God the Father and God the Holy Spirit working powerfully in us.”[2]
II. Repentance and Faith
A. Preliminary Considerations
Repentance and faith are inseparable; they are two sides of the same coin. Grudem explains that they are both related to the word “turning;” we turn from sin (repentance) and turn towards Christ (faith).[3] In such a sequence neither precedes the other; this is simultaneously a turning to and a turning from.
B. Repentance
1. Old Testament Terminology
- nacham – “to become remorseful . . . to regret something”[4] (Job 42:5-6)
- shub – “to turn around, repent” (II Coronicles 7:14)
2. New Testament Terminology
- metamelomai – “to regret”[5] (Matthew 21:32)
- metanoeo – “to change one’s mind or purpose, hence, to repent”[6] (Matthew 3:2)
At the most basic level repentance “involves a change in the outward life because such a change is a result of the change of inward opinions.”[7]
3. Definition
Repentance is therefore the abandonment of sin which results from godly sorrow over one’s sin.
Biblical repentance has intellectual, emotional and physical properties. It requires a radical change in both our way of thinking, feeling, and living.
4. Explanation
- First, repentance is a voluntary act enabled by regeneration; therefore maintaining both divine sovereignty and human responsibility (See “Regeneration” above).
- Second, repentance is necessary for salvation (Mark 1:14-15; Acts 3:18-20; see Romans 2:4-5 for a description of the unrepentant).
- Third, while repentance marks the beginning of new life it must also continue throughout life (Matthew 6:12).
- Fourth, repentance is a result of hearing the gospel.
C. Faith
1. Terminology
Within the New Testament there are two terms used to express the idea of faith; the verb, pisteuo, and the noun, pistis. They carry the basic meaning of faith, trust, confidence, or belief.
2. Definition
A biblical definition of faith has three aspects an action, a content, and an object. With this in mind I think it is best to define faith as a confidence (action) that Jesus Christ (object) has accomplished what He has promised in the gospel (content).
3. Explanation
- First, faith is a voluntary act enabled by regeneration; therefore maintaining both divine sovereignty and human responsibility (See “Regeneration” above).
- Second, faith is necessary for salvation (John 3:16).
- Third, while faith marks the beginning of new life it must also continue throughout life (Galatians 2:20).
- Fourth, faith is a result of hearing the gospel (Romans 10:17; Hebrews 4:2).
III. Justification
A. Old Testament Terminology
- sadaq (hiphil form) – “declare righteous, justify . . . vindicate the cause of . . . make righteous, turn to righteousness.”[8]
B. New Testament Terminology
- dikaioo – “to declare, pronounce righteous.”[9]
C. Definition
“Justification is God’s action pronouncing sinners righteous in his sight. We have been forgiven and declared to have fulfilled all that God’s law requires of us.”[10]
D. Explanation
I want to take this definition and break it down into several smaller statements which we can clearly see in Romans 3:20-26.
- First, justification is a declarative act of God (Romans 3:20).
- Second, justification is possible because of Christ’s propitiatory work (Romans 3:22, 24, 25) not because of personal merit. Furthermore, this maintains God’s justice as the sentence for our rebellion has been carried out on Christ.
- Third, in justification God imputes Christ righteousness to us (Romans 3:22).
II Corinthians 5:21 also illustrates the link between justification and imputation. Would someone please read that for us? How does this relate to Romans 3?
Colossians 2:13-14 illustrates another stunning fact about justification, would someone read that for us?
- Fourth, in justification God cancels our record of debt and its sentence of condemnation (Colossians 2:13-14). We read that He has canceled the record of debt that opposed us as well as its legal demands. Debtors would usually write their own records of indebtedness. Here Paul uses the word χειρόγραφον which is a combination of two words “χειρ” meaning hand and “γραφή” meaning writing. So we have this handwritten record which actively opposes us. Paul also mentions the legal demands of this record. The word here is δόγμα, which is where we get the word dogmatic. A dogmatic position is one which you are unwilling to give up. The legal demands which Paul is describing are unwavering and fixed. God has canceled this debt and these demands. Ancient scribes would write upon paper made of papyrus or vellum and unlike modern ink, ancient ink did not absorb into the paper but rather sat on top of the paper. As paper was expensive, scribes would often wipe this ink off and reuse the paper. That is what the word “canceling” means God has literally wiped our slate clean.
Application
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[1]Bruce Demarest, The Cross and Salvation: The Doctrine of Salvation, Foundations of Evangelical Theology (Wheaton, IL: Crossway Books, 1997), 293.
[2]Wayne Grudem, Systematic Theology: An Introduction to Bible Doctrine (Grand Rapids, MI: Zondervan, 1994), 700.
[3]Ibid., 709.
[4]Ludwig Koehler and Walters Baumgartner, The Hebrew and Aramaic Lexicon of the Old Testament, ed. and trans. Johann Jakob Stamm, Benedikt Hartmann, Ze’Ev Ben-Hayyim, Eduard Yechezkel Kutscher, Philippe Reymond, and M. E. J. Richardson (Leiden, Netherlands: Brill Academic Publishers, 2001), s.v. “נחם.”
[5]Ibid., s.v. “שׁוב.”
[6]G. Abbott-Smith, A Manual Greek Lexicon of the New Testament (New York: T & T Clark, 1999), s.v. “μεταμέλομαι.”
[7]Ibid., s.v. “μετανοέω.”
[8]James P. Boice, Abstract of Systematic Theology (Philadelphia: American Baptist Publication Society, 1887), 383.
[9]Koehler and Baumgartner, The Hebrew and Aramaic Lexicon of the Old Testament, s.v. “צָדֵק.”
[10]Abbott-Smith, A Manual Greek Lexicon of the New Testament, s.v. “δικαιόω.”
[11]Millard J. Erickson, Christian Theology, 2nd ed. (Grand Rapids, MI: Baker Books, 1998), 968.
This is the second post in a series (Part 1) explaining Acts 8:26-40. This post in particular is aimed at addressing Brian McLaren’s post “Synchro-blogging on Sexuality.” He begins by explaining:
I knew from my many years as a pastor that sexual orientation was not a choice . . . So, I was uncomfortable with the conventional approach, but I was unsure how to construct an alternative that was equally faithful to Scripture and faithful to the reality I saw in human beings who came to me as their pastor, friend, and family member. Over many years, that alternative has become more and more clear, and surprisingly (to some), it was a passage of Scripture that opened the way for me to see it.
He goes on to tell that “Acts 8 was waiting with a story that is more powerful than many have realized.”
What follows is his explanation of Acts 8:26-40 and its implications for our understanding of human sexuality. Prior to addressing his explanation his motivation must be examined. He begins by explaining that he knew, by means of experiential knowledge, that sexual orientation was not a choice. Furthermore he sought out Scripture which would conform to his experience of reality. Yes, Scripture should accurately describe reality; however, we must also recognize what Scripture has to say about reality as we experience it. It is expressly clear from Scripture that the reality which we experience is a world at war. It is a world where man is at enmity with God, where man is at enmity with his fellow man, where man is even at enmity with himself, and where man is at enmity with creation. Within such a world these questions cannot be answered by experience rather they must be revealed by one who is not plagued by the curse which has beset our world. Answers based upon experience are like developing a theory of human sexuality based upon the horrors of D-Day. McLaren’s mistake is that he views his experience within a fallen world as normative. This thought will be returned to in part 3 of this series.
Turning to McLaren’s explanation of Acts 8 there aspects of his argument that we can agree with, although at points necessary critique will be given. Ironically at the outset McLaren makes much of the eunuch’s inability to fit within “the traditional family,” “to become heterosexual,” and to be “categorized in traditional sexual roles” he also notes that the eunuch exists in a “not-part-of-the-created-order sexual category.” This admission has no bearing upon what follows in his argument; although he admits that this man’s sexual identity has been profoundly affected by the fall he does little to speak of how redemption in Christ addresses this issue. McLaren also notes that:
He [the Ethiopian eunuch] has come to Jerusalem to worship God, but has, no doubt, been turned away- first because of his race and second because of his sexual identity: the Hebrew Scriptures explicitly excluded both Gentiles and people in his nontraditional, not-part-of-the-created-order sexual category.
One would have hoped that McLaren would have done his homework at this point and note the greatness of redemption in Christ, sadly he does not. There is no mention of Old Testament prophecy concerning eunuchs and foreigners or of prophecy concerning the coming Messiah whose inheritance is the nations, whose salvation will be made known among the nations, and around whom the nations will gather in praise. Instead McLaren gives the impression that the Old Testament has nothing to offer except condemnation. Furthermore the text itself paints a far different picture that the one given by McLaren. Rather than being turned away from worshipping in Jerusalem it would appear that he actually worshipped in Jerusalem and obtained a fairly costly scroll containing some or all of Isaiah’s prophecy. This mistake is poor exegesis at best or pure eisegesis at worst.
McLaren continues to explain the text as he tells of how Philip ran to the eunuch’s chariot and asked if he understood what he was reading. Then he explains:
The man invites Philip into the chariot and asks if the writer was writing about himself or someone else – a question that suggests this man feels the prophet is talking about him in his sexual otherness: he too will have no descendants; he too has been rejected, misunderstood, despised, shamed … he too has been brought like a sheep or lamb before people with cutting instruments.
At this point McLaren’s exposition is laughable both in his treatment of the New Testament narrative and the Old Testament prophecy. Even a cursory reading of Isaiah 53 lends itself to quite a different understanding of the text than McLaren’s suggested lamentation of “sexual otherness.” The propitiatory tone of the text is unmistakable. Thus the eunuch’s question becomes one which asks “Who is it that has taken our grief, our sorrows, our transgressions, our iniquities, and given himself as an offering for our guilt so that we may be accounted righteous and have peace with God? Is it the writer or another of whom he speaks?” McLaren also notes that like the eunuch this “man of sorrows” had no descendants (v.8). Again McLaren has failed to do his homework. The word here means generation (דור) if Isaiah had intended to speak of His descendants he would have used זרע as found in verse 10. He appears to be using the NIV which poorly renders verse 8 and stands at odds with most other translations by translation דור as descendants. What the text is asking is “Did any of his contemporaries, the people of that generation, consider that he had been put to death for their sins?” The text is not mourning his inability to have children. Even more problematic for McLaren’s translation is that verse 10 speaks of how this suffering servant will see His offspring whose iniquities He has bore and whom He has made righteous. The text is clearly at odds with McLaren’s interpretation.
McLaren continues, “Philip explains that this passage can be read to describe Jesus, and he shares the good news of Jesus and the kingdom of God.” McLaren so distains exegetical certainty that he must put words into Philip’s mouth at this point as he notes that Philip explains “the good news of Jesus and the kingdom of God” as one of many readings of Isaiah 53. This is a messianic prophecy it is not enough to say that it “can be read to describe Jesus” this text describes Jesus, that is what the text is doing and any reading which does otherwise is not faithful to the text.
Ultimately McLaren concludes:
Neither race nor sexual identity was an obstacle for the apostles in welcoming a new brother into the community of faith. . . That’s why I am among those who dissent from the conventional approach and attitude, appealing back to Philip’s even more ancient church tradition.
Simply saying that “neither race nor sexual identity was an obstacle for the apostles” fails to do justice to the issue as we find it presented in Scripture. These were big issues that they took time to work through as they grasped the nature of redemption within the New Covenant. So we cannot say that these were non-issues it took time for them to understand the extent of redemption in Christ. At the same time we must recognize that ultimately Scripture declares, “There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus” (Galatians 3:28). The gospel transcends the barriers which previously separated humanity, these barriers are still real and yet they have been overcome by the unity brought about by redemption in Christ. Ultimately, however, McLaren’s conclusion is both incorrect and it belittles the Gospel because of its failure to take into account the pervasive affects of the fall and the glorious riches of redemption in Christ.
In the upcoming and third post in this series we will examine the pervasive affects of the fall and the glorious riches of redemption in Christ as we seek to correctly understand what Scripture has to say on this issue.
I have one reflection from this year’s convention. You need to watch David Platt’s sermon from the Pastors Conference. It was a profoundly encouraging message and an extremely challenging one. I hope that its challenge weighs heavily on the hearts and radically reshapes the ministry of all who were present. The video is available here.
If you are interested in other’s reflections on the convention I would recommend the following posts by Timmy Brister:
Within “American Christianity” there is a longstanding tradition of legalism when it comes to the consumption of alcohol; however, this tradition is not as old as you may think. It was not until Dr. Thomas Bramwell Welch, a Methodist minister and the founder of Welch’s, developed a pasteurization process in 1869 that it became possible to produce and store unfermented grape juice for use in communion. Welch was a staunch prohibitionist and proceeded to persuade churches in New Jersey to abandon the use of fermented beverages and use his “unfermented wine” when celebrating the Lord’s Supper. His denomination then helped to spearhead the movement that led to the prohibition and now it is fairly normative that churches in America use Welch’s grape juice, or a generic equivalent, for communion.
When one views this phenomenon over the course of church history the current practice is an odd one indeed. From the church’s inception till the early twentieth century, that is twenty centuries for those of you who are mathematically impaired, the normative practice of the church has been to use fermented wine to celebrate the Lord’s Supper, not to mention its use in the home and for virtually every other celebration. Furthermore, if one views this phenomenon as it occurs within the global church the practice of most American churches stands out as an oddity as well with our little plastic cups and our unfermented wine. In fact if one were to explain this to Christians outside of America one would be surprised to discover how many would question whether or not our practice is biblical, after all Jesus used wine.
All of that is simply to give you a context in which to understand my reflections. How your church practices communion is neither here nor there; my main concern in this post is addressing the sinful and legalistic mindset that believes godliness necessitates abstinence. Such legalism is just as deadly and far more subtle than drunkenness; especially when it becomes a predominant expression of holiness within the church.
- Scripture is undeniably opposed to the sin of drunkenness (Romans 13:13; I Corinthians 5:11; 6:9-10; Ephesians 5:18).
- The priests were forbidden from drinking “wine and strong drink” when serving in the Tabernacle; however, when they were not serving they were commanded by God to drink “the best of the wine,” were to drink it as something “most holy,” and they were to drink it in a “most holy place” (Numbers 18:8-32).
- Drink offerings were pleasing to the Lord (Exodus 29:38-41).
- Jesus’ first miracle was to turn 120 to 180 gallons of water into wine at a wedding where the guests were already drunk (John 2:1-11). With this miracle Jesus would have been forbidden to minister by many American denominations; I find this very problematic.
- Jesus compared the gospel to wine (Mark 2:21-22; Luke 5:36-39).
- Jesus drank wine and spent so much time eating and drinking with sinners that He was accused of being “a glutton and a drunkard” (Matthew 11:18-19).
- Elders and deacons are not to be drunkards (I Timothy 3:1-13; Titus 1:5-9).
- Paul, an apostle, instructed Timothy, an elder, to drink wine for his stomach (I Timothy 5:23).
- When Paul addresses the Corinthian church concerning the Lord’s Supper he rebukes their drunkenness rather than their use of wine. Furthermore, his rebuke speaks primarily to their self-centered gluttony, i.e. he wrote to make sure that all in the church at Corinth were able to partake of the wine rather than a thirsty minority (I Corinthians 11:17-34).
- The argument that wine during ancient times had a lower alcohol content than the alcoholic beverages of today is an inadequate justification for mandatory abstinence. Regardless of its alcohol content it is clear from Scripture that individuals were able to, and in many cases did, become drunk from drinking it in excess. It is also evident from Scripture that the OT priests, Jesus, the twelve apostles, and the vast majority of the early church were able to drink wine in moderation and avoid drunkenness. In the same way one can drink modern alcoholic beverages in excess and become drunk and one can drink modern alcoholic beverages in moderation and remain sober minded. The key in both situations is not the relative alcohol content of the beverage in question but its consumption in either moderation or excess.
As we approach this issue let us do so with both a wisdom that avoids the deadly dangers of legalism and liberalism. If you choose to discuss please do so with charity.
So, whether you eat or drink, or whatever you do, do all to the glory of God.
—I Corinthians 10:31
This past Sunday I was reading the “Faith and Values” section of The Lexington Herald Leader and came across an interesting article entitled “Evangelicals must rethink mission.” It was written by Chuck Queen the senior pastor of Immanuel Baptist Church in Frankfort, KY and the title immediately piqued my interest. You can read the article in its entirety by clicking on the link above as only excerpts and critique will be given below.
He begins by urging us to rethink mission an then points the reader to Luke 4:18-19 and explains that Jesus is not mandating “a triumphalistic missionary enterprise that seeks to impose a particular set of beliefs and culture on people who have a different set of beliefs and culture.” Rather the mission of Jesus “was a mission to the poor, the disadvantaged, the oppressed, and the spiritually blind. . . . Jesus realized that spiritual oppression from sin could not be separated from economical, political, and social oppression from the powers that be.”
I agree Jesus did not come to impose a particular culture; however, I always find it odd to hear individuals claiming “Jesus was concerned about the total person” and then reducing his ministry to a mere social ministry. How can Jesus minister to the total person if He comes only to shape their sociopolitical circumstances and not their belief structures as well?
The article continues:
Jesus’ vision for humanity was that of a world under God’s rule where peace, compassion, and distributive and restorative justice prevails. When a crowd of people tried to get Jesus to stay in their town Jesus said, “I must proclaim the good news of the kingdom of God (God’s vision for the world) to the other cities also; for I was sent for this purpose” (Luke 4:43).
Jesus intended his community of disciples (the church) to be an outpost for the kingdom, reflecting the values and characteristics of God’s new world. But the church is not the kingdom, though it is part of the kingdom. The kingdom of God is much broader and wider than the church. So catching people into the net of God’s kingdom may or may not involve catching them into the net of the church.
The kingdom of God as it pertains to humanity is about human beings becoming more truly human; that means becoming the persons and communities God intended for us to be. It is not about propagating a particular brand of belief or doctrine. For Christians, Jesus is the representative, quintessential, revelatory human being on what it means to be human.
At this point I am beginning to wonder if he is just stringing together quotes and pithy sayings to make his version of Jesus sound cool. It is quite ironic that he speaks of Christ’s global vision and global kingdom, even going so far as to describe it as a place “under God’s rule where peace, compassion, and distributive and restorative justice prevails,” and yet he has the audacity to claim that the kingdom is not about doctrine. Maybe he thinks his readers are not listening or are too dumb to notice that he is giving us a doctrine of the kingdom.
As for the kingdom being larger than the church I agree the kingdom is global, as Abraham Kuyper has so vividly stated, “there is not a square inch in the whole domain of our human existence over which Christ, who is sovereign over all, does not cry: ‘Mine’(1)!” However, Queen oversteps his bounds by claiming that “catching people into the net of God’s kingdom may or may not involve catching them into the net of the church.” The church as the body of Christ is an outpost of the kingdom and a witness to the redemption and reconciliation that will extend to the whole of God’s creative order. Such an outpost is necessary because it exists amidst a world in need of reconciliation and redemption; a world of rival kingdoms and rival kings. What is the use of such an outpost within Queen’s theology where both those within and those without are members of the same kingdom? Maybe a kingdom divided against itself can stand after all.
Again I agree Jesus is the ideal human; however, we must frame this within the larger context of the imago Dei. Humanity was made in the image of God, that image was holistically and pervasively corrupted by the fall. Jesus comes as “the image of the invisible God, the firstborn of all creation” (Colossians 1:15) and so redeemed humanity is being restored into the imago Christi. It is in this sense that Jesus is the ideal human, He is the ideal human in that He is the exegesis of God; in Christ we have the attributes of God demonstrated in concrete form. This is a problem for Queen as it undercuts his theologically amorphous version of God. Queen’s god cannot have his attributes concretely demonstrated because he cannot be described by “a particular brand of belief or doctrine.”
Now for some tidbits on Jesus:
For Christians Jesus is the way that leads to truth and life; though he is not exclusively the way for all people. A God of love would not be so stingy as to exclude vast numbers of humanity who happen to be born into non-Christian cultures.
Is it just me or do you recall Jesus arguing to the contrary of Queen’s statement? What does he mean by “God of love?” Whatever he means he is not using this in the sense that Scripture does (see here for a more thorough treatment of this.)
After all of this he concludes:
The mission of the church is to proclaim, teach, manifest, and work for the kingdom of God, not get people to believe what we believe about Jesus. And yet, as Christians, we invite people to be disciples of Jesus because we know that by following Jesus, God’s dream for the world can be realized.
What is the point? Who cares? If it does not matter what one believes about Jesus then why talk about him at all? If there are other, broader, more kingdom oriented ways to realize “God’s dream for the world” then why limit ourselves to the narrow perspective of Jesus and the church?
This is what makes emergent rhetoric on mission so absurd. After all their talking all and arguing that mission is not about doctrine but “peace, compassion, and distributive and restorative justice” we are left with nothing. We have an inconsequential Christ, a narrow and largely irrelevant church, and a god who is so theologically amorphous that he is hardly worth knowing.
Chuck if there is salvation outside of Jesus then why should your church waste their time looking like bigots by promoting some narrow-minded Jewish messiah who is practically useless to the rest of humanity?
(1) Abraham Kuyper, “Sphere Sovereignty,” in Abraham Kuyper: A Centennial Reader, ed. James D. Bratt (Grand Rapids, Michigan: Eerdmans, 1998) 488.
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