So, one of my gripes with theology is that a lot of people rationalize salvation in deductive terms, as if a doctrine can be derived as the result of an equation. Put any two doctrines together and you can produce a third one. The pull with this theology is that you can always have a systematic solution to every "problem". It's attractive for any thinking or conscientious christian. The downside with this approach, God never promises to answer every conundrum we run into, this side of life. His ways are above our ways. Some things are left to mystery.
At the same time, mystery isn't just a cop out to avoid coming to a solid stance on Scripture's teaching. That would be the other side of the ditch. However, true mystery is attractive for a couple reasons. It draws us in, and the further you dive into the mystery the greater the story becomes. And like any mystery movie or story, the more involved you become, the more you understand what is happening. Mysteries don't deal only on subjective clues, but also deals with solid objective facts. But at the same time, the more involved you become, the more, at times, you become confounded by it. But it doesn't leave you completely stranded either way. Once you're in, you're in, but it doesn't leave you where you are.
Thursday, February 24, 2011
Thursday, February 17, 2011
Assessing Scripture Throughout One's Life Pt 1.
Every once in a while, I think it’s a good thing to test your own beliefs by asking questions, mining the scriptures, and making sure that what you hold to be truth is scriptural, and fitting for God’s people. Nothing is off limits. If you have the truth on your side then you have nothing to fear. Keeping an open mind isn’t about accepting anything and everything, but it is a humble thing to do, if you are willing to grow in your understanding of scripture, or at least come to a fresh understanding of what you already know, and why you believe it. It can also help your discourse with other people, Christians, sects, and maintain respectful engagement over hot button issues. And perhaps, it will help overcome obstacles or road barriers. Certainly, it was through such wrestling with scripture that I came into contact with who God really is, and how he changes me, and continues to change me.
One important thing that I have learned in the growth of my faith is to be patient with myself, with God and with others. It seems whenever someone holds onto a new set of propositions they enter the cage stage and become impatient with everyone else. I imagine them holding their presuppositions like prison bars, and occasionally ringing the cuffs across them to make noise. It’s just creating a stir to get a negative reaction. It makes me wonder if that’s why Jesus told the demons to stop proclaiming him as the Christ, since the people’s expectations still needed to be reformed. And perhaps, there is something to be learned from that. But I find for the most part, people aren’t going to listen right away, and that includes myself.
But it was a fateful night, when one such staunch Calvinist, burst my little Sunday-School-Bible-Stories-Bubble. Predestination? What? I had never even heard of predestination, let alone considered it. Once saved always saved? You’ve got to be kidding me! I soon realized, I hardly read my Bible. Yet at the same time, it completely baffled me how a Christian can come to so many different conclusions than me. And is this really what God is like? I soon realized I hardly, if ever, opened my Bible. But through this experience, I became so tortured by certain scriptures that I came to a place where I started reading the Bible for my own benefit.
From there, it took me four years to really understand what I managed to get myself into. I went from being an Arminian/Lutheran to an Arminian, to being a Lutheran, then to being an Arminian again, to a Calvinist and back to a Lutheran. On that point, I definitely did a lot of “converting.” Sure, I might have flipped and flopped a lot, I was still growing up. But on the positive side, I learned a lot from being on both sides of the spectrum. And I came across a lot of things that I didn’t expect to find in the Bible. I still find that to be true.
One of the things that I learned by going around in circles: the benefits and weakness of both positions. Arminianism makes a solid confession that God wills the salvation of all, and that he is truly love for all humanity. Calvinism, on the other hand, makes a clear confession that God should receive all the glory for our salvation - there is no room for boasting, even in our own choices. And yet on the downside, all the assurance in election is lost in a limited atonement. And Arminianism has a downside too, and leaves the most ultimate choice that there is resting on our own sinful devices - and there have been a lot of crazy things done in the name of growing the church to appeal to the sinful nature, ironically to make converts.
In each instance, I came to both positions through the magisterial use of reason. That is to say, if you find any one of the five points of Calvinism to be true then the rest of the 5 points will be true. Find any one of them to be false, and the rest of the points will be false, and you’ll be an Arminian. It’s that simple really. Or so I thought. But I came back to Lutheranism because I found out that I didn’t have to do this logic chopping with scripture.
Theology doesn’t need to be as intellectually satisfying as much as it needs to be faithful to all of the scriptures. In this way, reason needs to take a ministerial function in theology and serve under scripture; whereas the magisterial use of reason would have itself imposed above scripture, and that I find to be dangerous. I also find it attractive that the Lutheran Confessions foresaw this significant debate, but of both positions upheld some of these unparallel points in polar tension. It is clear that such a position was not in order to compromise or take “the middle” way (like the Anglicans), but rather to affirm what scripture affirms and take the “paradoxical” way.
One important thing that I have learned in the growth of my faith is to be patient with myself, with God and with others. It seems whenever someone holds onto a new set of propositions they enter the cage stage and become impatient with everyone else. I imagine them holding their presuppositions like prison bars, and occasionally ringing the cuffs across them to make noise. It’s just creating a stir to get a negative reaction. It makes me wonder if that’s why Jesus told the demons to stop proclaiming him as the Christ, since the people’s expectations still needed to be reformed. And perhaps, there is something to be learned from that. But I find for the most part, people aren’t going to listen right away, and that includes myself.
But it was a fateful night, when one such staunch Calvinist, burst my little Sunday-School-Bible-Stories-Bubble. Predestination? What? I had never even heard of predestination, let alone considered it. Once saved always saved? You’ve got to be kidding me! I soon realized, I hardly read my Bible. Yet at the same time, it completely baffled me how a Christian can come to so many different conclusions than me. And is this really what God is like? I soon realized I hardly, if ever, opened my Bible. But through this experience, I became so tortured by certain scriptures that I came to a place where I started reading the Bible for my own benefit.
From there, it took me four years to really understand what I managed to get myself into. I went from being an Arminian/Lutheran to an Arminian, to being a Lutheran, then to being an Arminian again, to a Calvinist and back to a Lutheran. On that point, I definitely did a lot of “converting.” Sure, I might have flipped and flopped a lot, I was still growing up. But on the positive side, I learned a lot from being on both sides of the spectrum. And I came across a lot of things that I didn’t expect to find in the Bible. I still find that to be true.
One of the things that I learned by going around in circles: the benefits and weakness of both positions. Arminianism makes a solid confession that God wills the salvation of all, and that he is truly love for all humanity. Calvinism, on the other hand, makes a clear confession that God should receive all the glory for our salvation - there is no room for boasting, even in our own choices. And yet on the downside, all the assurance in election is lost in a limited atonement. And Arminianism has a downside too, and leaves the most ultimate choice that there is resting on our own sinful devices - and there have been a lot of crazy things done in the name of growing the church to appeal to the sinful nature, ironically to make converts.
In each instance, I came to both positions through the magisterial use of reason. That is to say, if you find any one of the five points of Calvinism to be true then the rest of the 5 points will be true. Find any one of them to be false, and the rest of the points will be false, and you’ll be an Arminian. It’s that simple really. Or so I thought. But I came back to Lutheranism because I found out that I didn’t have to do this logic chopping with scripture.
Theology doesn’t need to be as intellectually satisfying as much as it needs to be faithful to all of the scriptures. In this way, reason needs to take a ministerial function in theology and serve under scripture; whereas the magisterial use of reason would have itself imposed above scripture, and that I find to be dangerous. I also find it attractive that the Lutheran Confessions foresaw this significant debate, but of both positions upheld some of these unparallel points in polar tension. It is clear that such a position was not in order to compromise or take “the middle” way (like the Anglicans), but rather to affirm what scripture affirms and take the “paradoxical” way.
Tuesday, February 15, 2011
Communion Quote:
It is through His human nature that Christ is our Paschal Lamb sacrificed; and therefore, it must be through His human nature that Christ, our Paschal Lamb, is eaten. If it was not through His divinity, separated from His humanity, that He was sacrificed upon the cross, it cannot be that through His divine nature, separate from His humanity, He is given to us at His table. Charles Krauth
Where is Water Baptism in Scripture?
I find it kind of funny when some evangelicals tell me that a certain verse isn't "wet" in scripture in reference to baptism. They make a vast disconnect between the baptism of the spirit and the baptism of water, as if they were meant to be two different things. Sure there are two aspects - water and spirit. But I don't see them as separated. But what strikes me as odd, is the standard for which water must be mentioned. If water isn't mentioned then it must be talking about Spirit baptism, so they say. But if you take all the verses that don't mention water, you find that the Bible doesn't teach anything about water baptism, even the great commission doesn't mention water, and we don't have any command to (water) baptize all nations! Why even do this? But even still when you apply this standard, all you are left with is the water baptism in the book of Acts where it specifically says that it saves you, gives you the gift of the Spirit, and washes away your sin. In Corinthians where it says Paul is glad he didn't baptize anyone, even that doesn't even mention water, yet its used as ammunition against one baptism. It's just another game of playing fast and loose with the scriptures.
I guess the question is: Where do people get their rules from?
And the second question is: Where in the Bible does it say, water baptism is merely a symbol that doesn't do anything but symbolize an outward sign of an inward reality? In other words, that it cannot offer what it signifies? But at the same time, I thought outward signs are what make things inward realities for us, ie the cross. I don't think there's anything specifically magical about that, it's just a reality of the world.
I guess the question is: Where do people get their rules from?
And the second question is: Where in the Bible does it say, water baptism is merely a symbol that doesn't do anything but symbolize an outward sign of an inward reality? In other words, that it cannot offer what it signifies? But at the same time, I thought outward signs are what make things inward realities for us, ie the cross. I don't think there's anything specifically magical about that, it's just a reality of the world.
Wednesday, February 9, 2011
Upward Over the Mountain
This is a quick, off the cuff, low-fi recording Sharon and I did. Neither did I put much into the graphics.. and just used Google. But Sharon has a great voice, and I just wanted to put something new on youtube :)
Monday, February 7, 2011
Partying in the Parables.
Lost sheep, lost coin, lost son. These are one big parable. Unfortunately, this intentionality sometimes gets lost in our headings, indicating that these three are separate parables. It also loses a bit of continuity when we name the third one the "Prodigal Son." But in context Luke says, "He told them this parable" meaning the three stories he laid down side by side. They all had something in common. Something was lost. Furthermore, when Jesus repeats himself, its always good to listen carefully. He might not be simply doing this to be a good teacher by being repetitive. Perhaps, he is also setting something or someone up. Maybe he is going to tweak our expectations.
The first two parables have a pattern: Something is lost, and someone goes looking to find it, then it is found, and it culminates in a party. They also have a ridiculous angle to them. Why does the shepherd leave 99 sheep to find one? Why does the woman spend her day searching for a coin (doesn't she have more important responsibilities?), and then she throws a party (which likely costs money)? And who really throws a big party because of these things anyways? Perhaps things aren't what they seem...
But when it comes to the third parable (the lost son) it gets way more drawn out and elaborate. The younger son essentially tells his dad to drop dead and cough up the inheritance early. And he leaves quite freely. But keep in mind that Jesus already has this pattern set up: Lost, searching, found, party. But then something unexpected happens - no one searches for the lost son. True the younger son still comes back. But the oldest son does not go out of his way to find him. Why is that? The story still ends the same way... it culminates in a party... However, this time there is an element of tragedy. The older brother is still bitter against the younger and is in danger of missing out on all fun.
The first two stories, therefore, were a set up for Jesus to corner the pharisees. He then pegs them in the third: In comes the older son who would rather have the Father deal with his children according to law and not grace, and then excludes himself from the Father's goodness, the party, and the whole point (sound familiar?) It always has and will always be by grace that anyone receives the Father's blessing. Crazy grace makes the pharisees choked.
Another thing to consider: a lot of people assume that the party in the parables are about when we get to heaven. But Jesus tells this parable specifically because the pharisees muttered about him partying and rejoicing with sinners here on earth. The whole point of the parable is that the pharisees are in danger of missing out on the party here and now! Jesus is drinking, eating and rejoicing over sinners because that is what heaven is doing. "Thy will be done on earth as it is in heaven." And if the pharisees reject the party that is happening now then they will also reject and miss out on what is soon to come.
And notice that the party isn't that lame. There is music and dancing. -- Not to say that our church services need to be about dancing and parties, because I'm sure even in a parable like this things would go back to "normal" after the party. But there certainly should be a bigger notion of rejoicing and partying in our church community and the kingdom that is around and within us when sinners repent. Just think of the rejoicing we would have if Christians hung out with lost sheep and had actual meaningful communication with them. That said, if one of my very own brothers turned back to Jesus, you better believe I'd throw a party! Maybe not so much dancing. But we would certainly have a pint of Guinness and cigars!
Now, I don't think everything is entirely up to us either. If you see the "hole" in the third story you will see that Jesus fills and completes it entirely and literally. He is in fact our older brother who was always with the Father from all eternity, who never disobeyed his Father's orders, and who possesses all that the Father has. And even though he is truly obedient in himself, he is also the one who faithfully goes out to find us like a good shepherd or a crazy woman looking for a coin.
The first two parables have a pattern: Something is lost, and someone goes looking to find it, then it is found, and it culminates in a party. They also have a ridiculous angle to them. Why does the shepherd leave 99 sheep to find one? Why does the woman spend her day searching for a coin (doesn't she have more important responsibilities?), and then she throws a party (which likely costs money)? And who really throws a big party because of these things anyways? Perhaps things aren't what they seem...
But when it comes to the third parable (the lost son) it gets way more drawn out and elaborate. The younger son essentially tells his dad to drop dead and cough up the inheritance early. And he leaves quite freely. But keep in mind that Jesus already has this pattern set up: Lost, searching, found, party. But then something unexpected happens - no one searches for the lost son. True the younger son still comes back. But the oldest son does not go out of his way to find him. Why is that? The story still ends the same way... it culminates in a party... However, this time there is an element of tragedy. The older brother is still bitter against the younger and is in danger of missing out on all fun.
The first two stories, therefore, were a set up for Jesus to corner the pharisees. He then pegs them in the third: In comes the older son who would rather have the Father deal with his children according to law and not grace, and then excludes himself from the Father's goodness, the party, and the whole point (sound familiar?) It always has and will always be by grace that anyone receives the Father's blessing. Crazy grace makes the pharisees choked.
Another thing to consider: a lot of people assume that the party in the parables are about when we get to heaven. But Jesus tells this parable specifically because the pharisees muttered about him partying and rejoicing with sinners here on earth. The whole point of the parable is that the pharisees are in danger of missing out on the party here and now! Jesus is drinking, eating and rejoicing over sinners because that is what heaven is doing. "Thy will be done on earth as it is in heaven." And if the pharisees reject the party that is happening now then they will also reject and miss out on what is soon to come.
And notice that the party isn't that lame. There is music and dancing. -- Not to say that our church services need to be about dancing and parties, because I'm sure even in a parable like this things would go back to "normal" after the party. But there certainly should be a bigger notion of rejoicing and partying in our church community and the kingdom that is around and within us when sinners repent. Just think of the rejoicing we would have if Christians hung out with lost sheep and had actual meaningful communication with them. That said, if one of my very own brothers turned back to Jesus, you better believe I'd throw a party! Maybe not so much dancing. But we would certainly have a pint of Guinness and cigars!
Now, I don't think everything is entirely up to us either. If you see the "hole" in the third story you will see that Jesus fills and completes it entirely and literally. He is in fact our older brother who was always with the Father from all eternity, who never disobeyed his Father's orders, and who possesses all that the Father has. And even though he is truly obedient in himself, he is also the one who faithfully goes out to find us like a good shepherd or a crazy woman looking for a coin.
Saturday, February 5, 2011
Thoughts on Abortion
Abortion is a denial of the gift of life. It isn't a just denial of life to a person. It is the denial that all life is a gift from God. God has created all life and gives it freely. It is a gift because it comes from God, and it is the greatest gift of all. When life is going well or when it is going bad, life is still life. Gift is still gift. When people press for abortion because the child will have health issues they are robbing the closest neighbour they have of the only gift they have. And yet such persons will interfere with it because it doesn't meet their own personal standards and presuppositions (which deny that life is a gift). I would even go so far to say that if someone were raped the child would still be worthy of life... even if it were the result of inbreeding. The child is not at fault for rape, it is innocent. The child was conceived in sin and reflects it? Aren't we all conceived in sin, and reflect our sinful parents? Didn't Jesus come in the likeness of fallen and sinful flesh and suffer in this life for us all? And yet it is in his death that we are redeemed. Abortion is an attempt to redeem the life of a child and our own life apart from the one who died and rose again, who redeems us in his own death, and gives us the gift of life and salvation.
Wednesday, February 2, 2011
Love Begets Love
This is the miracle of conversion by the gracious working of God the Holy Spirit. He creates faith in us through the Gospel, that is, He brings us to our hold on Jesus. Our coming to faith is not an act of our free will. Yet it is not by compulsion; we may resist. Our conversion is the miracle of creative love. God's love in Christ awakens us to responding love. Love cannot be compelled or directed. Love begets love, and there is no greater love than the love of God in Christ. -- Dr. Norman Nagel
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