Time Will Tell

Finally! I finished up my spring semester at Denver Seminary last week and now I am, at last, writing the promised blog on Rob Bell’s visit to the school on April 8, 2011. This morning I reviewed my notes and again listened to my audio recording of the event. I ended up with four additional pages of notes, (oh joy!) but did you seriously expect any less from me? If you would like a bit of pretext before reading the following review you may read this blog and listen to the included audio of the event.  For a “brief” (ha-ha) overview of my take on Bell’s book, Love Wins, see my previous blog.

In Rob Bell’s opening statements he articulates his personal reasons for appearing at Denver Seminary.  Plainly speaking, Bell understands the power of presence and the impact and influence associated with physical presence. Physical presence is captivating and enthralling. The downfall of presence and a distortion of its true intent is manipulation. It is in light of these two polarities that I approach my analysis of Bell’s visit. 

Equality on the playing field is how I would describe the initial address to the students at Denver Seminary. We were reminded of our fallen human state and that misguided pursuits of dreams are but foolishness. Sometimes we enter into ministry out of desperate attempt to gain a sense of love and to satisfy an inner desire to be needed. The quick pace of Bell’s speech did not allow for introspective analysis of personal motive to enter into a discerning spirit as he spoke. I imagine I was not the only person in the room who felt as if my endeavor at seminary to become better equipped in the Word was being stripped and demeaned on the spot. But I need not concern myself with that, because God loves me and love wins. What a relief! Perhaps there are some, of which I am not one, who come to seminary with self-righteous motives. I have never carried any disillusions of my fallibility and incompetence. But the tone of address carried with it an accusatory note that I did not discern as conviction. Feeling somewhat disarmed however, I ignored the slight and attempted to focus on content. 

Dr. Wenig began the Q&A session with a reference to the methods and theology of Friedrich Schleiermacher, more prominently known as the “Father of Modern Liberal Theology.” Dr. Wenig asked Rob if he envisioned himself as a modern day Schleiermacher in his ministry to make the gospel more relevant to culture through the redefining of biblical terminology. Bell’s initial answer involved some interesting imagery. The question brought to his mind a wet piece of toast. I thought this odd since I have never had the privilege of eating a wet piece of toast. So what do I do? I went to the kitchen and made some toast. Then I soaked my piece of toast. The result was interesting. The crispy piece of bread did not simply lose its “oomph;” it cracked apart and essentially disintegrated in my hands. I guess the imagery was accurate because I believe this is exactly what happens to the substance of God’s Word when we attempt to redefine or infuse with meaning its original meaning and context. The realization and application of the gospel is a two way street. I begin in the present, where I am right now and I must travel to the gospel in its original context for realization of God’s Word. The journey to application describes the road back to the present with those realizations in hand. If I reverse the order my interpretation falls apart and disintegrates. Bell referenced Plantinga’s definition of sin as the “culpable disturbance of shalom” as a good example of the proper redefining of terms. But I would argue that the definition in and of itself means nothing if we do not firstly comprehend “shalom.” So my caution in this practice would be to make sure we do not use loaded terms in our definitions that have further potential to create distortion.  (Read here for a working definition of peace to better understand phrases such as “culpable disturbance of shalom.”)

The second question dealt with Bell’s chapter on Heaven. Dr. Wenig stated that according to Scripture on end-times judgment, it did not appear that love wins. The question posed was whether or not he accurately understood Bell’s meaning of love in this context. Bell placed God’s desire to set all things right at the forefront of his answer. I find this aligns with Scripture and in particular with Jesus’ practice of restoration during his ministry here on earth. So what do we do with justice? This is of course one of those terms that may need a little philosophical pondering. Bell described the relationship between justice and mercy, likewise in his book (pg 39), as a type of tension filled dance. I concur with this analysis from a fallen perspective, but God in and of Himself is not characterized by tension. Tension is a characteristic of the encounter between good and evil. So to understand justice and mercy as they pertain to the character of God we must approach the matter differently. 

 

When we dance with a partner (as would be the case between justice and mercy since they are two separate qualities), one person leads and one follows. The roles are equal in importance but different in function. In the dance between justice and mercy, justice leads and mercy follows. Without justice there can be no mercy. Think of a typical court case. There is justice, which usually entails a verdict and sentence. Only after this is there any exercise of mercy. So yes there is a dance between justice and mercy, but it is not an interpretive nonsensical display; it is orderly and precise. I think our misinterpretation of justice is that it involves the execution of a sentence devoid of mercy and this may be where Bell is headed but perhaps not able to articulate. Judgment means that the sentence for wrongdoing is set in place and into effect. Mercy means the removal of consequence through saving grace. The wage, consequence, and just result of my sin is death. But the merciful gift of God is eternal life through Jesus Christ (Romans 6:23). Here is our dance and the circumstances that surround it – Jesus Christ - who both metes out justice and subsequently offers mercy and grace to those who believe in Him. There is no tension in this dance, but absolute order. 

Bell goes on to refer to the fires of judgment as refining in nature. I can accept this definition, but we must go further and understand what fire refines. As far as I could find in my research the only context for the refining properties of fire pertains to metal (gold, silver, bronze, steel, etc.). These metals are analogous for the properties of divine qualities in the Word of God. Ephesians 6:11-17 defines these qualities for us: truth, righteousness, peace, salvation, and the Word of God. The fires of refinement only purify these elements of faith and without them one will dissolve into ash. If we do not have Christ in us, there is nothing to refine. Bell’s reference to divine life, as a “pilot light,” is problematic in its theological implications and I will not delve into this diversion right now as I am unsure about his meaning.

The third question posed to Bell by Dr. Wenig dealt with Jesus’ use of the word aion in Matthew. Bell redefines this word in his book as a “coming age” or indicative of the “intensity of an experience” in somewhat of a “lost track of time” sense, not a forever sense. Dr. Wenig invoked the work of several biblical scholars to support the traditional understanding of the word and framed the question so as to understand how Bell arrived at his conclusion of the interpreted meaning. Bell’s answer simply reiterated what was stated in the book as to the definition but fell short of adequately explaining “due process.”

The final question addressed the matter of salvation, the unsaved, and the extension of God’s grace after death. If there is an opportunity to repent after death then what drives any sense of urgency for the present? Bell answered by explaining his intent to balance between the tensions of urgency and possibility in the book. Bell spoke of the two extremes in dealing with the matter as either laissez faire or “extra crispy – you’re done.” I think both of those approaches fail to comprehend the complexity of God or understand His provision of grace. What we can be absolutely sure of is that God is just and He will mete out justice to all of us. God’s provision of grace and mercy that follows the outpouring of His wrath in justice culminates at the foot of the cross.

Bell’s overall approach to the topic was interesting since it leaves one with the sense of suspension and perpetual presence. Here is a question that has not been fully or adequately answered for two thousand years to which he writes a book in address, full of more questioning and no resolution. I understand the desire to find resolution through open dialogue and the profession of this intent through literary expression, but I did not receive this impression from the live event. I question the spirit behind a pursuit that lauds and thrives amidst so much tension or as Bell phrased it “the friction of the tension is part of the joy.” When asked who he intended as a target audience, Bell could identify no one in particular, but concerned himself more with the intrigue offered in the question.  However as Scripture repeats over and over throughout the narrative, Jesus Christ is the mystery revealed in all its fullness. The distinguishing factor between heaven and hell, life and death, justice and mercy, is Jesus Christ. 

In closing, Bell makes a statement that “there is what you believe and then there is how you believe it, and you can believe the right thing wrongly.” This is definitely true, but so is the adverse. You can believe the wrong thing, rightly. It is not all about the “what” or the “how;” it is about the “what” AND the “how” and “what” is pivotal to our practice of “how”. I opened my analysis with a reference to the power of presence. Rob Bell brings forward a fascinating new spin on an age-old question. The question propels forward on the power of his presence. He is an excellent pastor and relational human being and it shows. We are faced with two options. Either it is time to address the question with all sincerity and perseverance and for this reason Bell is an instrument in the hands of God to bring the matter to our attention, or he is serving his own desire to impact our generation for his own purpose. One will ring eternal… as in forever, and the other will pass away with this age.  Only time will tell. 

Soon, but not yet...

I know I promised to write a review of Rob Bell's visit to Denver Seminary and I am posting this to assure you I will indeed write it. Two things prevent me from writing it right now. The first is the last minute slam of paper writing for the Spring semester. It does not go over well if I am blogging about the latest and greatest thing while handing in less than stellar products. The second reason I have postponed the review is an upcoming round table discussion on the content of Love Wins and Bell's visit to Denver Seminary. I would like to hear the input of others before publishing my thoughts here. The round table will take place on May 3rd so don't expect anything until at least after that. Thanks for your patience!

For Whom the Bell Tolls - Time Marches On...and On...

Introduction

            I read it, every word. Cover to cover I labored, thought through, and annotated all that came to mind. Rob Bell raised some interesting questions in his recent book, Love Wins. None of the questions are new and perhaps the fact that we, as a Church, have continuously brushed them off, led to the inevitable tackling of these troubling questions, no matter how inadequate the answers may have turned out to be, because of our ignorance.

Love Wins was not written for theologians, academics, or those devoted to biblical studies. The book was written for the suffering laity we frequently ignore because the “why” questions and the demand for empathy is too uncomfortable. I am guilty; I recognize that. I am a perpetual student. I bury my nose in books and study Scripture with a passion that often burns to the detriment of real life around me.  But I do not offer up my shortcomings as an excuse for poor exegetical work. Just as I am called upon to develop more compassion for the world outside, so also are those motivated by compassion called upon to reach the world through sound theological solutions. As stuffy as that may sound, it is our responsibility as leaders. A proper balance between the thoughts of the heart and the sentiments of the soul is essential to our understanding of God’s will and purpose.

The format of the book makes it difficult to succinctly address all the issues raised and would take us on a multitude of rabbit trails were we to chase after each and every diversion. My attempts are not to counter what Rev. Bell writes, but to contribute to the discussion in light of what he has written. I will start where all good gospel stories start, with Jesus.

It has long been my opinion that the world is presented with a fragmented image of who Jesus is because the mirror in which the world glimpses Him is fractured. Division and chaos has long divided the Church. Sin plagues and distorts what the world is to see. Rev. Bell cites account after account displaying just this tragedy as sinful humans claiming to bear the image of Jesus, hurt and abuse others. But what we must not shy away from saying is this: there is only ONE Jesus. He is the light and in Him is no darkness. The transformation of the human soul is not instantaneous. The human soul grows and develops just like the life of a human embryo. There is a quickening of life, and then there is growth – years upon years, decades upon decades of growth until we reach a ripe and mature age. When we observe behaviors that are clearly sinful, we do not identify it as Jesus or label it as the wrong Jesus. It is NOT Jesus – plain and simple. If it does not look like Jesus, does not act like Jesus, and does not sound like Jesus, then it is not Jesus. The way we find out who Jesus is now, is by studying who He was then.[1]  

So who is Jesus? Jesus is the Word of God in flesh. Scripture tells us “for out of the abundance of the heart his mouth speaks.” (Luke 6:45) This passage is referring to man who is made in the image of God. What we learn from this image-bearing truth is that through the Word of God (Jesus), the Heart of God (the Father), is made known to us. The word cannot be separated or severed from the heart, they are one. The word always reveals the heart and Jesus pronounced this purpose many times as he revealed the Father to us.

Another dimension of the Trinitarian relationship that Bell brings up in his first chapter that I would like to address is one of “verbs”. Verbs are important. Doing is important. But a verb never comes first and cannot subsist alone. A verb is nothing without a noun to give her purpose. And so to best understand the nature of doing, we must first understand the nature of being. The verbs – accepting, confessing, believing – do not come before the recognition of our identity as sinners and the identity of Jesus as savior.[2] These are nouns – sinner and savior. Now that we have our nouns set in place we may do. We may accept our savior. We may confess our sins. We may believe in Him. Paul and James balance exquisitely the relationship between being in faith and doing in faith. They are not contradicting one another, they are complementing one another. Together with their conglomeration of nouns and verbs they make complete sentences. What saves us, in the end, is the complete sentence. We recognize who we are, a sinner and we confess that. We recognize who Jesus is, our savior and we accept Him. There is the being of nouns, the doing of verbs and fulfillment of a sentence in living. That sounds oddly like a verse I recognize… “In Him we live, and move, and have our being.” (Acts 17:28) And here is our Trinitarian picture: we live in Christ, we move in the Spirit and we have our being in the Father. Every transformation cited within the opening pages of Love Wins, in an attempt to discount any type of formatted sinner’s prayer, follows this recognition and action.  Each individual realizes who they are, and who Jesus is. There is no magic order of words, but the sinner’s prayer should not be discounted because of this. It is recognition of who we are, who Jesus is, what he did and what we will do. If we take away any portion of being or doing we will never arrive at God’s purpose for our lives, which is living.

Heaven

            An interesting question arises in Bell’s chapter on heaven. Is heaven here and now or somewhere sometime in the future? Theological developments have brought us far over the course of the last century in understanding the Kingdom of God as partially here in the now, and fully coming in the future. But in order to exist here partially it must also exist somewhere else fully or we have no comprehension of what it even means for something to partially exist. Our recognition of the Kingdom here is based on our recognition of the Kingdom somewhere else. Bell states that we must take the present seriously “because we have great confidence that God has not abandoned human history and is actively at work within it, taking it somewhere” and if we are still moving, as time is, then sometime as well. This is true. The question is where are we going? The answer of course is – heaven.

A misunderstanding of the concept of time presents a problem in the subsequent presentation of the Kingdom. History is a sequence of events through time. The only dimension of time that moves is the present. The past does not move; it does not retreat into the distance. The present travels along through history and distances us from past events. The future cannot be dragged into the present or approach us with any further haste than the pace traveled in the present. We progress through a sequence of events. Time is dependent on events. Our choices in this sequence of events, dictate what will happen as we travel through time. We are defined in being by our past, our origins, our parenthood. We are sustained, nurtured in the present through perpetual motion. We live for the future because we have a destination we desire to reach. I have been an avid runner for the past year and one truth I have realized is that the future, my finish line, only draws near as I move. It cannot come to me, I must travel to it. So, the point of all of this is the following: If heaven is our future then we will only reach it through perpetual motion forward through the present. We do not get the luxury of laissez faire and standing still in the present awaiting the approach of heaven. We learn from our Creator how best to live life and approach Him.

On the following point, Bell and I clearly agree. “If you believe that you’re going to leave and evacuate to somewhere else, then why do anything about this world?”[3] I believe this thought is grounded in some unhealthy fundamental eschatological developments, but it is incorrect. I do not believe we are leaving this earth to go somewhere else. Of course there is death and we do go somewhere else. We go to heaven to wait the time when heaven and earth meet and merge becoming a new creation. We progress through time based on events. If we do nothing, we progress nowhere, time progresses nowhere and we move no closer to heaven. Time is meaningless without events. Time and events are inseparable. If we desire to reach that time that only the Father knows then we must follow His events – His will here on earth. No events, no time. That is motivation enough to do the Father’s will each and every second we draw breath.

            Bell brings up the Lord’s Prayer and the invocation of heaven on earth: “Your will be done on earth as it is in heaven.” This is our hope. That one day we will see God’s will fully implemented on earth as it is in heaven, in essence bringing heaven and earth together into a new creation. One truth we claim as believers in Christ is that heaven and hell are incompatible. There is no cosmic battle between good and evil where evil is a necessary balance to good. Good does not require evil to exist. But where there is evil, good cannot fully reign. It is a process of transformation. We must assume then that the fact that heaven is not yet fully here is because hell is also partially here. And this brings us to hell.

Hell

            We will begin hell with Bell’s summary of hell. “We need a loaded, volatile, adequately violent, dramatic serious word to describe the very real consequences we experience when we reject the good and true and beautiful life that God has for us.”[4] We need something to describe evil in the world and that word is “hell”. The problem with Bell’s solution is that the criteria for evaluating our definition of heaven is not the same as that used to evaluate our definition of hell. If we say that the partial reality of heaven here on earth, is dependent on a real place existent somewhere by which we derive our definition of heaven, then we must also say that the presence of hell on earth is dependent on a real place existent somewhere by which we derive our definition of hell. The presence of hell on earth is evidence that hell exists somewhere else.

            So if heaven is in our future and is the place to which we are headed then where does that leave hell? The presence of hell is necessitated by the existence of sin. The consequence of sin is death. These three are inseparable – sin, death and hell. Before the propitiation of sin, hell was our future, as was death. Hell is where we were headed. A consequence is not for the purpose of correction.[5] A consequence is a result of an action whether it is good or bad. There are good consequences to good actions and we do not define these as corrective in nature.

The pivotal point in history that changed the course of the earth and mankind forever was the Cross. A loving and compassionate God makes a way for restoration where one is not deserved or merited. A gracious and merciful God orchestrates events in history to intersect and interject Himself into the present. A sacrificial and serving Savior pays for the sins of the world so that we need not suffer the consequences of death and hell, the natural cause and effect relationship that results from sin.      

Death

            It is easy to see how a fundamental misunderstanding of hell is possible in light of a misunderstanding of the concept of death. Death was never a part of the creation design. In the world that God created there was no death. Trees did not die. Leaves did not wither. Fruit did not fall.[6] The cycle of life and death simply did not exist. The reason that “leaves drop from the trees and the plants die”[7] is because death entered the world with sin. The purpose for creation taking on the restorative nature of dying to live is because it announced what would forever be the consequence of sin and what God Himself would need to undergo in order to redeem the world from sin. “A seed has to be buried in the ground before it can rise up from out of the earth as new life”[8] because this is what the seed of God would have to suffer in order to bring us new life.[9] The seed of God is the Word of God and the Word of God is Jesus Christ. The Cross is not just a metaphorical symbol, it is a physical reality.

Death continues to be a consequence of sin. There is no need to die to self if sin does not exist within oneself. We die because we sin. The world dies because sin continues to exist in the world. But as the Cross proved, we are incapable of eradicating sin from the world. This is a feat only God can accomplish. We are simply instruments, living vessels in His hands. We bring genuine restoration to the world because God lives in us. To suggest that God would create a world where death is essential to new life is to suggest a cruel and sadistic Creator. Death is essential to new life where sin exists. The death of sin is what begets new life. Nature simply attests to that fact because she must coexist with sin. We talk so much about saving the earth perhaps we ought to return to the reason why she is dying in the first place.  

It is impossible to contemplate the Cross without dwelling on the magnitude and meaning of the blood. The blood cannot be minimized. Blood has always been paramount in our understanding of pain and suffering. Blood permeates the Scriptures, from the very first sacrifice to cover the sin of Adam and Eve, to the murderous cries of Abel’s blood as it seeped into the earth, to the grieving and suffering of every woman who ever lived to bring forth life, to the blood on the Cross, to the very pages of Revelation as the blood of the saints demands vengeance. Blood is part of who we are and has always cried out and attested to the suffering of mankind. It is not only relevant under an Old Testament sacrificial system; blood continues to speak out every day as testimony to the suffering of mankind. Every time blood spills, God hears its cry. What makes the blood of Christ so pivotal to the Christian faith is not only what it represents, but what that blood attested to. It attested to a sinless God that would humble Himself, becoming a man, and spilling out the very essence of His life for us. That blood cried louder in suffering than any other blood in the history of world. The anguish of God in that moment was so great, that the very foundations of the earth trembled at their core. That blood continues to cry out every time it confronts and covers sin, and God feels every ounce of pain and suffering. You ask how a loving and compassionate God can condemn mankind to eternal damnation, but I ask you, how could an innocent, sinless God go through that kind of suffering for me?  Suffering does not please God. Life pleases God. The only way to bring life to mankind was through suffering.  

What happened on the cross? God poured out His very life and blood for us. The Cross was about the end of the sacrificial system because no other blood would ever match the magnitude of that sacrifice again. The Cross was about the reconciliation of broken relationships under the blood of Jesus. The Cross was about a guilty defendant set free by the blood of Jesus. The Cross was about a battle won after the blood of Jesus proclaimed His innocence. The Cross is about the redemption of a lost world through the blood of Jesus. It is all about the blood. If you take away the blood, you take away any hope we have of avoiding eternal separation from God. The blood is not about the language of the day in 33 AD. If we suffer a loss in sensitivity towards the blood then perhaps that does not speak to the relevance of the blood, but instead to the callousness of our hearts.[10]   

God’s Purpose

            When we talk of Sin, we refer to those things which do not please God. If Sin does not please God then by logical conclusion we must assume that death does not please God. If death does not please God then hell does not please God. If none of these things please God then why do they exist? And furthermore, why would He come to take our sins upon himself, undergo death and travel to hell? The answer is life. Life is God’s purpose; life has always been God’s purpose. The mystery does not begin with God’s pleasure.[11] The mystery begins with God’s purpose. The fulfillment of God’s purpose is what produces God’s pleasure. The mystery of Christ is wrapped up in His role as the Son of God. He is the very life of God. Jesus is God. That is the mystery. One might think that does not sound all that mysterious, but it is quite the mystery when you realize that everything in the world is dying. How can eternal life possibly subsist in a place that is continually falling away and dying around it? There is your true mystery.

            It is difficult to understand a purpose driven philosophy. We are such a pleasure driven culture. We rationalize all different forms of pleasure and secernate them from their purpose. God’s purpose is to bring us eternal life through Him. His pleasure lies in His power to accomplish this feat. Our philosophy tends to shape God as opposed to allowing God to shape our philosophy. When we live our lives grounded in pleasure we cannot comprehend a God who does not meet our immediate pleasure and who will sacrifice all that He has, even to the point of suffering on a cross, in order to fulfill a purpose. Our problem is not whether or not there is a hell. Our problem is that we do not understand and appreciate the price paid for our eternal life enough to care that at one time it was lost. We do not recognize what it means to be a sinner. Without the recognition of our state as sinners it is impossible to appreciate the presence of a God who would be our savior.

Judgment

            “And I saw the dead, small and great, standing before God, and books were opened. And another book was opened, which is the Book of Life. And the dead were judged according to their works, by the things which were written in the books. The sea gave up the dead who were in it, and Death and Hades delivered up the dead who were in them. And they were judged, each one according to his works. Then Death and Hades were cast into the lake of fire. This is the second death. And anyone not found written in the Book of Life was cast into the lake of fire.” Revelation 20:11-15

            There are three separate concepts in this passage. There is Death, Hades, and a lake of fire (Hell). Somehow in my mind I have always clumped the three together into one place but I have realized this may not be the case. The second thing is that Hades is not eternal, but that it too will pass away. The one place that we do not hear of an end to is the lake of fire. The lake of fire comes after judgment. Hades comes before judgment and is separate from Death. And so now I have questions of my own about Hades and Hell and my traditional understanding of what these places entail. I still believe that Hades is a place apart from earth. It is a location where those who have not placed themselves under the covering of the blood go, but it is not eternal. Revelation states that Death and Hades cough up the dead to stand in judgment. And then only after judgment, if not found in the Book of Life, does anyone go into the lake of fire which is eternal. I have many new questions now, but the one thing I cannot yet accept is the idea that all will choose reconciliation with God. John the Evangelist clearly sees that “anyone not found written in the Book of Life was cast into the lake of fire.” Why would John say this if he did not in fact see someone thrown into the fires? I must assume from this that there will be some. As uncomfortable of a message as that may portray to the world, I cannot reconcile with the idea that none will suffer an eternity in the lake of fire (Hell), whatever that may entail.   

Gospel

            Rob Bell makes an important point in Love Wins. He expresses a genuine frustration over a gospel that propels itself on the wings of fear. I agree with this point and believe it should not be the message at the forefront of the gospel. Fire and Brimstone is not the Good News. We have something of genuine value to every living thing on earth. We present a message of life. We offer a hope in a future, free from pain and suffering. We bring to a dying world the promise of a place where sin and death no longer hold reign. What we are seeing played out in the controversy over the content of Love Wins is a battle of extremes. We have attempted to motivate the unsaved by tyrannical means of fear. This is abusive and coercive and does not propagate authentic change at the heart of the individual. It is a shame we resorted to such measures. But the answer is never to dampen the gospel or eliminate something as real as Hell. What has inadvertently occurred as a result of attempting to soften the blow of eternal punishment is also the devaluation of eternal life and the price paid so that we may have it.

---

[1] Rob Bell, Love Wins: A Book About Heaven, Hell, and the Fate of Every Person Who Ever Lived. (New York, NY: HarperCollins Publishers, 2011), 7-9.

[2] Ibid., 11.

[3] Ibid., 46.

[4] Ibid., 93.

[5] Ibid., 88.

[6] Eze 47:12.

[7] Bell, 130.

[8] Ibid., 130.

[9] Luke 8:11.

[10] Bell, 127.

[11] Bell, 148.

How Christianity Changed the World

A brief analysis of women, sexual morality, and the sanctity of human life based on the work of Alvin Schmidt in How Christianity Changed the World. This was an assignment in Church History this semester. All discourse is welcome since I raise some controversial points and would love to sharpen iron with others attempting to process similar concepts.

Introduction

            It never ceases to amaze, how desperate the world’s efforts to diminish Christianity and its teachings. In How Christianity Changed the World, Alvin Schmidt researches and coherently presents a solid case for the vast influence Christianity has had in various areas and disciplines throughout history. From sexuality to science, literature to labor, education to economics, Schmidt weaves the teachings of Jesus through the fabric of the centuries.   

            The three areas that affect my ministry the most are: (1) The Sanctification of Human Life, (2) Christianity Elevates Sexual Morality, and (3) Women Receive Freedom and Dignity. Schmidt addresses these issues in the order they are listed, however my personal convictions dictate that the proper order is in the reverse. It is in this order that I will address the three topics beginning with women, followed by sexual morality, and ending with the sanctity of life.

Show what relevance Jesus’ view of women has for life among Christians today.

There is a fine line between oppression and objectification when it comes to women. Whereas the Jewish women were oppressed in role in one extreme, the Greco-Roman women were largely objectified as evidenced by practices such as temple prostitution and sexual immorality. Both are forms of slavery. The devaluation of women as equal to men diminishes their worth and ability to function as a whole and healthy individual. Women learn that their minds are neither trustworthy nor sufficient to exercise authority over her body. When the mind is removed from the process the emotions and body of an individual run rampant. Since this type of individual cannot function rationally in society, men find themselves intervening and stepping out of their individual spheres to exercise mental authority over processes that do not belong to them. When this occurs, the functions of women’s emotions and their bodies become subject to the whims of men. If women are asserted that they are indeed rational creatures and their minds are worthy of expression then they also learn to properly exercise authority over their own emotions and bodies.

Jesus discipled women as well as men and we see this in the instance of Jesus teaching Mary. Mary grasped Jesus’ purpose with such profundity that she was led to anoint him for his approaching burial. The matter of primary importance to Jesus was that he came to die and that his death would cover the sins of all mankind. Jesus’ purpose was about the cross, not about gender. We cannot champion masculinity at the expense of femininity; neither can we amplify femininity to diminish masculinity. Was Jesus a feminist? No, Jesus was a spiritual liberator of people.

Explain what relevance Jesus’ view of women has to radical feminism.

While Jesus clearly offered a discipleship of equals, there is no corresponding evidence that Jesus attempted to overthrow any earthly social system. Jesus did not abolish slavery neither did he abolish any patriarchal order. The freedom that Jesus offered is a spiritual freedom of the Spirit. The abolition of societal ills is an outworking of the spiritual freedom we have in Christ. If we believe in the words of Jesus that our desire is to see the kingdom of heaven instilled on earth then we must follow his example of freeing the oppressed and offering healing to the wounded. Jesus freed mankind spiritually and it is man’s obligation as steward of the earth to implement that same freedom in the physical realm by freeing men and women alike wherever oppression exists.

The usurpation of authority is a delicate matter, but one in which sensitivity is demanded of us as Christians. If the established order of a realm is patriarchal then that authority must be adhered to until release is offered. As with institutions such as the slave trade, biblical admonitions offer guidance in how to function as a believer under the oppressive situation. There is no doubt in the minds of many men and women that to this day women continue to live as oppressed both in the objectification of their sexuality and in the inequality and perception of their aptitude to function as highly as their male peers. The attempts of radical feminism while just in their existence and intent, qualify as a usurping of authority and because of this quality they cause more harm than good. The implementation of true change must occur at the heart of those who oppress. The laws of nature dictate that for every action there is an equal and opposing reaction. In light of this law it is easier to understand why the inception of feminism was closely followed by an astounding reaction in her objectification through areas such as pornography, birth control, abortion and the looming threat of infanticide. When the life giver steps forward to assume her place of equality, the enemy goes after her image and the life of her offspring.[1] The protection and affirmation of men as an accompaniment to this process is essential to the effective release of women into mental and spiritual equality.

Explain how today’s secular norm of “consenting adults” conflicts with what the early Christians believed and practiced in regard to sexual behavior.

            Born from Jewish roots, Christianity placed a great amount of emphasis on sexual morality as did those who adhered to the Law prior to Christ. The early Judeo-Christian perspective of women and their equality as ministers in the Church greatly healed the sexuality of those who believed in Christ. A clear connection existed of a mutual respect between men and women and the ability not to abuse one another for personal sexual gratification. Principles such as submitting to one another and serving one another altered the marital relationship to one of greater fullness and intentionality.

            The concept of “consenting adults” was not possible as we see it manifest today until the introduction of birth control to our society. Never before could sexual relations be severed from the act of procreation. With birth control came the idea that we were no longer required to produce fruit and that it need not be a part of the intimate sexual relationship. Jesus’ teachings and the practices of the early Church contradict this notion however. The idea that a believer would join together as one with Christ as His Bride and yet respectfully decline to bear the fruit of the Spirit because it was (a) poor timing, (b) difficult and uncomfortable to cultivate, or (c) an inhibition to one’s ability to pursue their own desires and goals, would be ludicrous. But this is a reality of our present day culture. Self gratification without the natural consequences of actions became the norm and gradually permeated the philosophy of many other disciplines. This should not be turned into a legalistic sanction dictating that all sexual activity is for reproduction, but it must be understood that all sexual activity has the design and intent to procreate of its own accord.  The inception of birth control as a norm necessitated further measures to ensure that the joining of two as one did not result in any “inconvenience” to personal gratification and pleasure, thus, abortion.

Using the early Christians as examples, how might people today counter sexually deviant behavior?

            With the removal of the procreation of life from the equation of man and woman joined together for a purpose, there are no longer any inhibitors to sexually deviant behaviors. Since we do not intend to procreate and it is merely an unfortunate consequence of our main pursuit, pleasure, then there is nothing that should dictate how we pursue that pleasure. Homosexuality, pedophilia, bestiality, and many other forms of sexually deviant behavior become logical since the only pursuit is self gratification. However, if we reintroduce the idea that God designed the sexual union between man and woman as a triune equation that includes the begetting of life then we counter all forms of sexually deviant behavior. Men cannot reproduce together, women cannot reproduce together, and children cannot reproduce before arriving at puberty.

            The modern day Church shot herself in the foot by embracing the lure of birth control; we did not recognize the slippery slope we approached. What we have ended up with is marriages far more sexually abusive and demanding than ever before in history. Adultery and divorce tear unbridled through the Church. The impact of this “pleasure only” mentality seeps into our spirituality as we find we can no longer derive pleasure from bonding with our Creator and we must introduce various foreign stimulators to enhance and enjoy our worship. We must continually be entertained by fresh and new practices. Our fidelity to fellow believers is a mockery of faithfulness as we slink from congregation to congregation searching for the right feel and what best suits our own personal needs and theology. Self-gratification rules in place of servitude.

Explain what modern Christians can learn from their early Christian ancestors with regard to abortion today.

            Schmidt identifies five categories under the mores of human life: (1) Infanticide, (2) Child Abandonment, (3) Abortion, (4) Human Sacrifices, and (5) Suicide.[2] The nature of these mores is progressive in intensity and does not begin with an initial devaluation of life, but an initial degradation of the conception of life – our sexuality – which follows the devaluation and a lack of genuine equality of women as part of the image of God. Abortion and the overall devaluation of human life is a natural consequence of a sexually sickened society. When we do not treasure the means by which we create life, we can no longer place value on the resulting life. The process begins with the view of women as objects. Jesus abolished this notion with his discipleship of equals and affirmation of women as worthy of his sacrifice and salvation. When men and women teach each other to love and care for their own sexuality as precious in the sight of God, we learn also the beauty of giving pleasure and serving others and we reap the joy of new life.

            God creates all life with intent and purpose. If we are truly created in His image then we must take seriously our responsibility to intentionally create life as well. The key component of sexual immorality is the ability to view human beings as objects devoid of personhood and sentience. The result of such an outlook towards our fellow man will always be an insatiable need to kill life, whether it is in the womb or on the deathbed. When we forsake the Son, who is quite literally the divine representation of all life, we forsake our own reflection in His image as being worthy of life. The early Christians placed equal value on the life-givers (women), the life-giving process (sexual intercourse), and life itself. We would do well to refocus our efforts likewise.  

Early Christianity stood for the sanctity of human life. Show how some of that sanctity is present in the world today.

Schmidt focuses a fair amount of effort on the topic of cremation. While a hope in bodily resurrection is identified as the driving force behind anti-cremation sentiments, the fear of preclusion on the basis of cremation seems illogical in light of the fact that God can form man from the dust of the earth. Disregard for the sanctity of life can be observed in other areas such as the entertainment industry and its obsession with violence and gore. While the mature mind is capable of compartmentalizing the real from unreal as we see through the vast usage of pornography, visual stimuli cannot differentiate between the two. Our minds may tell us that the violence is simulated but the windows to the soul cannot filter the information accordingly. This has a profound effect on younger minds incapable of governing the real and imaginary as it pertains to gaming and entertainment. To suggest that this is evidence of a complete lack of regard for sanctity of life does however fall short when we recognize the presence of a rating system. While it is a sad fact that such gruesome and licentious entertainment exists, a fragment of our morality remains in our ability to distinguish what is and what is not appropriate for certain age groups. No such distinction presented itself in the Roman-Greco culture and we have Christianity to thank for its presence today.[3]

A slow trickle in breakdown accompanied a demand for (as opposed to a release into) equality in the women’s rights movement and the induction of birth control as society realized fail-safes must be set in place for the inopportune spawning of life. The legalization of abortion in 1973 started the ball rolling and to this day we battle the progressive infiltration of death into more extreme areas of our life. On a daily basis we hear of occurrences of infanticide, child abandonment, and assisted suicide. Laws are continuously attacked as invasive to privacy if they guard the sanctity of life in any manner. To prevent an all out self imposed holocaust of death we must regress to the issue of women’s bestowed equality to counter this phenomenon. When genuine affirmation is conferred upon woman as equal in the image of God then the life-giver is no longer ashamed by the roles of her body in its ingrained sexuality, birthing capability, sustaining and nurturing functions. Because woman was not appropriately released into equality by men, forced instead to claw her way to the top, she abhors all that men impart to her, to include the very seed of life she is tasked to bear. Her focus, upon functional liberation, becomes one of intentionally creating life in contrast to the tendencies of our culture to affirm only her role of sexual gratification. Service to men becomes a byproduct of her desire to give life just as God’s desire to give us life through the sacrifice of His Son prompted Him to humble himself in service to mankind. 

Conclusion

            The broad scope of influence Christianity has had in all developments on earth is outlined and documented well in Schmidt’s work. The magnanimity of Christ’s impact in changing the world begs the question as to what will be the repercussions of present-day attempts to eradicate Christianity from the world. It has been my goal in this paper to identify how even the slightest of allowances contrary to God given structures such as authority, sexuality, and sanctity of life have consequences much greater than we could ever imagine. Altering the philosophy of the physical realm, ultimately impacts the spiritual realm as well. We alter our view of ecclesiastical authority and submission to the Word of God. We base our spiritual walk on what is pleasurable and tantalizing to our senses. We revel in the role of Christ’s Bride, but find ourselves devoid of the fruit and evidence of our union with God. In essence, we lose our witness to the world by rendering God’s Word impotent.

            How Christianity Changed the World points out that many discoveries and creations were a result of an underlying faith in the God of the Universe. Pursuing truth in any field becomes a cumbersome task when we remove the source of all Truth from the equation. In modern day science, scientists often find themselves at a standstill in progression because of the need to circumvent any indicator of a Creator. A vast majority of literature and art has become mundane and cliché, devoid of inspiration and creativity, because we no longer recognize the Author of our faith. Liberty and justice parade around under the banner of Socialism due to the fact that we no longer require the wisdom offered by the Judge of the earth. Labor has developed into a bothersome nuisance to be avoided at all costs as a result of ignorance to a God that groans and labors to bring forth new life within us every day. Economies topple left and right as we veer into extremes far from the delicate balance between the freedom of capitalism and a God-issued command to care for a fellow man.

At this rate of decline it is a fair assumption that all meaningful developments will come to a standstill within a matter of a few centuries. If Christianity wishes to maintain the glory of her past and its influence on the world, she will need to reassess the areas in which she has conformed to the world. The city and culture we ultimately desire to bring forth here on earth descends from above; it does not rise from below.

BIBLIOGRAPHY

Schmidt, Alvin J. How Christianity Changed the World. Grand Rapids, MI: Zondervan Publishing House. 2004.

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[1] Rev 12:1-17

[2] Alvin J. Schmidt, How Christianity Changed the World. (Grand Rapids, MI: Zondervan Publishing House, 2004) 71.

[3] Ibid., 82.

Fruit of the Spirit - Patience

The Greek word for patience is makrothymia. The literal translation of this word is longsuffering or slow of anger. The fruit of the Spirit, patience, follows peace. In the study of peace we concluded that a completion of covenant or faith and fulfillment in promises brings peace in our lives. This becomes an important element in exercising longsuffering. We are incapable of suffering for very long when we do not have hope or promises to cling to that sustain us. Trust in the promises of God and the belief that He will fulfill His Word in our lives empowers us with a sense of peace that enables us to exercise great patience and endurance through all circumstances. Peace comes from knowing that God's plans are complete, but patience (longsuffering) is how we handle the circumstances that arise during the fulfillment of God's plans.

Restraint, slow to anger, or long-pinioned are all word developments from the root of patience. We see Jesus exemplifying these characteristics during times of temptation and great suffering. Romans 5:3 states "And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; and patience, experience; and experience, hope." Patience is a fruit that we obtain on a "need to know" basis. Patience can only be exercised in the presence of suffering. If we beseech for patience out of its season then we are in essence requesting suffering. We should not desire patience simply because it sounds like a holy prayer or attribute. We should desire patience because there is a real and present suffering that we must endure.

"The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance." 2 Pet 3:9 This verse has hidden insight in its identification of the idea that God suffers as well. Since we are the direct recipients of his longsuffering then it is we (in our sin) who cause His suffering. We see this in the fall of man, throughout history, and at the foot of the very cross. The repentance of sin becomes the means by which we ease God's suffering while simultaneously allowing Him to eradicate those sins from our lives through His forgiveness.

Over the last two years I have undergone tremendous suffering of which I am still unable to voice in its fullness. My immediate desire was to respond in anger; to avenge my hurt by venting my wrath. The study of longsuffering convicted me to lay down my lust for revenge and give it over to God. In response God afforded me promises that helped me to overcome my pain and sustain me through it as I cultivated patience with the circumstances that tore my heart apart.

There is an inherent battle that is waged by the world against Christ. The very physical depiction of Christ's suffering on the cross is a graphic example of what happens spiritually in the daily battle against sin. Because Jesus Christ lives in those of us who profess to be believers in him there is a constant battle waged within us against the sin of this world. We struggle with it in every breath we take. The evil in this world is intent on killing Christ and because he lives in us the world attempts to kill our hope in Christ through the infliction of pain and suffering. It is of vital importance then, in order to obtain patience and endurance through suffering that we take hold of and cling to the promises God gives to us. If you find you are experiencing great suffering and feel the despair of a losing battle, spend some time with God in pursuit and petition for promises that will sustain you through it.

While we know the world persecutes us with a vengeance, the fact remains no matter what the fatal result of our suffering, we have hope in the resurrecting power of God. This week I experienced the emotional death of something very precious to me. I suffer. But in my suffering I know that in spite of this significant emotional event I have hope in the power of  Christ's resurrection. I have the promise of new life, which without suffering would not have been possible. Thank you God for my new life. Even though I cannot see all the details and cannot know its fulfillment at this moment, I have faith that I will eventually see it and that eases my suffering.