There is a tension in scripture on the use of the word "judge."
For example, John 7:24, and many other similar passages say things
like, "Stop judging by mere appearances, but instead judge correctly.”
While in contrast, Romans 14:4 says, "Who are you to judge someone else’s servant? To
their own master, servants stand or fall. And they will stand, for the
Lord is able to make them stand... You, then, why do you judge your
brother or sister? Or why do you treat them with contempt? For we will
all stand before God’s judgment seat."
And
yet, 1 Corinthians 6:2 says: "Do you not know that the Lord’s people will judge
the world? And if you are to judge the world, are you not competent to
judge trivial cases?"
This
all seems like it could be a problem. Taking a look at the full context of each of those passages helps, and I think the Apostle James offers further assistance. Judging rightly is closely related to
teaching, admonishing, and loving others well, and James has this to say
about teachers: "Not many of you should become teachers (which
inevitably involves making judgements), because you
know that we who teach will be judged more strictly. [Remember] we all
stumble in many ways." James 3.
And Paul says this: "Do nothing
out of selfish ambition or vain conceit. Rather, in humility value
others above yourselves, not looking to your own interests but each of
you to the interests of the others." Philippians 2:1-4
In my judgement, many Christians are like this blogger, who writes at length on why it is ok to judge others, without looking at the tension in scripture, or talking about how to do so well. (He lists nearly every passage that says judge, but never looks at Romans 14.)
Exercising discernment, care, concern, teaching, or judgement without humility is an effort doomed to fail, and too often, that is exactly what happens. (For me in particular.) That is one of the reasons non-Christians, and former Christians, and Christians who often don't identify as Christians, and our culture in general disdains judgement so much; they rarely experience it combined with humility and graciousness.
Showing posts with label biblical studies. Show all posts
Showing posts with label biblical studies. Show all posts
June 01, 2014
August 11, 2013
On the correlation between justice and the gospel
I was once asked if a concern for social justice is a distraction from the Gospel. Far from being a distraction, justice, both in my personal interactions, and in the community (i.e. social justice) is a part of the good news or gospel of
the coming reign of Christ. And like the Kingdom of God, justice is for both the now and the future.
The gospel or good news of Christ is that the Kingdom of God has come. We are each individually and collectively invited to participate in and submit to the reign of Christ. We do this by confessing our sins, both those of an individual nature, and those that we participate in collectively. We must also invite Christ to have the preeminence in our lives. We ask him to enable us to live according to his values. In turn Christ's values demand that we order our lives and our communities in ways that are just.
(For more on the definition of justice see Tim Keller's article What is Biblical Justice, or this good conversation starter on justice from a friend working to stop sex trafficking.)
While my own identity is a moving target, I grew up as an evangelical, and continue to own many aspects of that identity in the broad sense of the word as defined here. For evangelicals, there are three key principles that help support the connections between justice, the Kingdom of God, and the Gospel.
The gospel or good news of Christ is that the Kingdom of God has come. We are each individually and collectively invited to participate in and submit to the reign of Christ. We do this by confessing our sins, both those of an individual nature, and those that we participate in collectively. We must also invite Christ to have the preeminence in our lives. We ask him to enable us to live according to his values. In turn Christ's values demand that we order our lives and our communities in ways that are just.
(For more on the definition of justice see Tim Keller's article What is Biblical Justice, or this good conversation starter on justice from a friend working to stop sex trafficking.)
While my own identity is a moving target, I grew up as an evangelical, and continue to own many aspects of that identity in the broad sense of the word as defined here. For evangelicals, there are three key principles that help support the connections between justice, the Kingdom of God, and the Gospel.
May 09, 2012
The Kingdom of God is the Gospel
I recently read an interesting article, Is the Mega Church the New Liberalism. It focused on culture, gospel, megachurches and compromise with a focus on the issue of homosexuality.
As I'll summarize here, I don't think compromise on the issues of homosexuality or liberalism is the issue for the contemporary megachurch, rather the over-arching issue is American consumerism and individualism. That in turn affects sexual identity, politics, and many other personal habits which may or may not be healthy.
My argument is that one reaches that conclusion by taking a close look at the Gospel of Jesus Christ, and frankly, how one defines the word gospel.
In Mark 1:15 Jesus says, “The time has come, The kingdom of God has come near. Repent and believe the good news!”
In this passage, the "good news" or gospel is directly tied to the Kingdom of God. In turn, a critical reading of Christ's teachings on the Kingdom of God tends to create revolutionary changes that go beyond personal salvation. On numerous occasions Jesus avoids giving a singular narrow definition of the Kingdom of God, but instead says, "The Kingdom of God is like..." and then goes on to share a parable which often included radical transformation and sacrifice. Consequently, the Gospel or "good news" should not be defined narrowly by some selected writings of Paul (for example, what some have called the Roman Road, or Four Spiritual Laws), but in combination with the whole teaching of Christ, which is generally not in contradiction with Paul, but rather gives depth and width to those short summaries.
As I'll summarize here, I don't think compromise on the issues of homosexuality or liberalism is the issue for the contemporary megachurch, rather the over-arching issue is American consumerism and individualism. That in turn affects sexual identity, politics, and many other personal habits which may or may not be healthy.
My argument is that one reaches that conclusion by taking a close look at the Gospel of Jesus Christ, and frankly, how one defines the word gospel.
In Mark 1:15 Jesus says, “The time has come, The kingdom of God has come near. Repent and believe the good news!”
In this passage, the "good news" or gospel is directly tied to the Kingdom of God. In turn, a critical reading of Christ's teachings on the Kingdom of God tends to create revolutionary changes that go beyond personal salvation. On numerous occasions Jesus avoids giving a singular narrow definition of the Kingdom of God, but instead says, "The Kingdom of God is like..." and then goes on to share a parable which often included radical transformation and sacrifice. Consequently, the Gospel or "good news" should not be defined narrowly by some selected writings of Paul (for example, what some have called the Roman Road, or Four Spiritual Laws), but in combination with the whole teaching of Christ, which is generally not in contradiction with Paul, but rather gives depth and width to those short summaries.
October 25, 2011
On the militeristic language of scripture
There is a good blog post by Susan Stabil over on her blog which sets up this blog post. I initially posted this as a response there.
The issue is this: is it ok to use the militaristic language found in the Bible when we pray? Generally no. While it might be acceptable on occasion, it is right there in the Bible after all, generally speaking, citizens of the greatest military war machine ever, should not conflate the violent language in scripture with the real world violence that is antithetical to the ways of Christ. Why? Because this conflation has led to innumerable exercises in military might when there might have been alternatives. Paramount to understanding this position is a recognition that in war, it is not just the guilty who die but always the innocent as well. If we believe the myth that modern warfare is clean and surgical, we will never understand the problem. But when we come face to face with the reality of war, the real men women and children affected, we come to realize the increasing need for the transforming values of Christ, contrasted to the myth of peace through might which primarily brings suffering.
The issue is this: is it ok to use the militaristic language found in the Bible when we pray? Generally no. While it might be acceptable on occasion, it is right there in the Bible after all, generally speaking, citizens of the greatest military war machine ever, should not conflate the violent language in scripture with the real world violence that is antithetical to the ways of Christ. Why? Because this conflation has led to innumerable exercises in military might when there might have been alternatives. Paramount to understanding this position is a recognition that in war, it is not just the guilty who die but always the innocent as well. If we believe the myth that modern warfare is clean and surgical, we will never understand the problem. But when we come face to face with the reality of war, the real men women and children affected, we come to realize the increasing need for the transforming values of Christ, contrasted to the myth of peace through might which primarily brings suffering.
November 03, 2010
How my continuing engagement with Scripture changed my views on public policy
In the 2000 presidential election, I voted in my first presidential election, and as a newly minted member of the U.S. Air Force, was very happy to see President Bush elected. And in the time before facebook and blogs, I e-mailed news articles to friends, often with my commentary, almost always with a conservative slant. So when I say that I have shifted to the left, that should be considered relative. I am pro-life and believe in smaller, smarter government, but after that, I tend to favor if not progressive policies, certainly a lot of progressive values that I see reflected in scripture.
June 03, 2009
A Bible Thumping Agnostic
There is a pretty interesting book coming out, and the title says it all.
Good Book: The Bizarre, Hilarious, Disturbing, Marvelous, and Inspiring Things I Learned When I Read Every Single Word of the Bible
Written by David Plotz, a writer for Slate, an online news magazine, it is a compilation of his multi-year blog journey through the Bible.
In his blog entry on the book he says this: Maybe it doesn't make sense for most of us to read the whole Bible. After all, there are so many difficult, repellent, confusing, and boring passages. Why not skip them and cherry-pick the best bits? After spending a year with the good book, I've become a full-on Bible thumper. Everyone should read it—all of it! In fact, the less you believe, the more you should read. Let me explain why, in part by telling how reading the whole Bible has changed me. Read more here.
David's journey through the Bible didn't change his agnostic outlook, but he did learn to love the book many of us cherish. For a review from a Christian perspective check out Church Central's Book Review.
Why do I bring all of this up. If Christians want to be engaged in God's world, we have to understand how that world thinks. This is as good a tool as any. Furthermore, what David says in that video about understanding the complicated characters of the Bible on their own terms, without the window dressing if you will, of sermons and commentaries, is spot on.
Using Bible study tools is good, but I think the place to start is with a naked reading, the whole Bible as it really is, the good, the bad and the absolutely disgusting.
And you took your sons and daughters whom you bore to me and sacrificed them as food to the idols. Was your prostitution not enough? You slaughtered my children and sacrificed them to the idols. In all your detestable practices and your prostitution you did not remember the days of your youth, when you were naked and bare, kicking about in your blood. - Ezekiel 16:20-22
Good Book: The Bizarre, Hilarious, Disturbing, Marvelous, and Inspiring Things I Learned When I Read Every Single Word of the Bible
Written by David Plotz, a writer for Slate, an online news magazine, it is a compilation of his multi-year blog journey through the Bible.
In his blog entry on the book he says this: Maybe it doesn't make sense for most of us to read the whole Bible. After all, there are so many difficult, repellent, confusing, and boring passages. Why not skip them and cherry-pick the best bits? After spending a year with the good book, I've become a full-on Bible thumper. Everyone should read it—all of it! In fact, the less you believe, the more you should read. Let me explain why, in part by telling how reading the whole Bible has changed me. Read more here.
David's journey through the Bible didn't change his agnostic outlook, but he did learn to love the book many of us cherish. For a review from a Christian perspective check out Church Central's Book Review.
Why do I bring all of this up. If Christians want to be engaged in God's world, we have to understand how that world thinks. This is as good a tool as any. Furthermore, what David says in that video about understanding the complicated characters of the Bible on their own terms, without the window dressing if you will, of sermons and commentaries, is spot on.
Using Bible study tools is good, but I think the place to start is with a naked reading, the whole Bible as it really is, the good, the bad and the absolutely disgusting.
And you took your sons and daughters whom you bore to me and sacrificed them as food to the idols. Was your prostitution not enough? You slaughtered my children and sacrificed them to the idols. In all your detestable practices and your prostitution you did not remember the days of your youth, when you were naked and bare, kicking about in your blood. - Ezekiel 16:20-22
March 09, 2006
Church in the NT - Notes (2)
Here are some notes from my Church in the New Testament Class. These are just thoughts for musing on. Obviously these were taken in the context of a larger conversation that you are missing out on. I really can't say more now, cause I'm studying for finals.
1. What would you do if there was only one church in your city? What if you couldn’t go down the street cause you didn’t like the way the pastor preached?
2. We don’t know how do deal with the “I” in the midst of the “we”.
3. We are historical positives, which means that we think that if we can get back to the first century, and translate that into our world, then thing will be "right".
A. Problems with this
1.Can we get back to the first century, this pure form of Christianity?
2. Just because they did something dosen't mean we necessarely should.
3.Historical models should not be normative. If they were, we would have five different theologies of the Spirit.
4. One can’t separate one's view of history from one’s view of the Bible. Hence we have to consider how we do history, and what the place of scripture is in constructing that historical enterprise.
1. What would you do if there was only one church in your city? What if you couldn’t go down the street cause you didn’t like the way the pastor preached?
2. We don’t know how do deal with the “I” in the midst of the “we”.
3. We are historical positives, which means that we think that if we can get back to the first century, and translate that into our world, then thing will be "right".
A. Problems with this
1.Can we get back to the first century, this pure form of Christianity?
2. Just because they did something dosen't mean we necessarely should.
3.Historical models should not be normative. If they were, we would have five different theologies of the Spirit.
4. One can’t separate one's view of history from one’s view of the Bible. Hence we have to consider how we do history, and what the place of scripture is in constructing that historical enterprise.
February 08, 2006
Ancient Mystery Cults
Following is part of my review of a book entitled Ancient Mystery Cults by Walter Burkert, which I did for my Church in the NT class. I'm turning it in today, so I have no idea how good it is, but it's an example of what I'm up to today. If you haven't noticed, I really like this class, and I would highly recomend Beaton. (Beaton, if you read this, I expect extra credit.)
(what is an ancient mystery cult? click here)
The third charge, that the cults represent a change in religious attitudes, requires a slightly more nuanced refutation. The charge largely stems from the idea that Christianity is simply the most successful of the ancient mystery cults. If this is so, then the shift to what we are experiencing today would have happened with the advent of the mystery cults. However, by painstakingly giving us an intimate glimpse at the reasoning and habits of the cultic worshipers, we can see that the likes of Judaism, Christianity, and Islam, are profoundly different than the cults. The lack of systematic theology, the lack of trans-national unity, and the secretive ways of these religions, show that they have little in common with Christianity, and other global religions. This, together with the proofs of an origin at a later date than was originally thought, show that the true shift in religious attitudes came with the Christianization of the Roman Empire, not with the advance of various mystery cults.
(what is an ancient mystery cult? click here)
The third charge, that the cults represent a change in religious attitudes, requires a slightly more nuanced refutation. The charge largely stems from the idea that Christianity is simply the most successful of the ancient mystery cults. If this is so, then the shift to what we are experiencing today would have happened with the advent of the mystery cults. However, by painstakingly giving us an intimate glimpse at the reasoning and habits of the cultic worshipers, we can see that the likes of Judaism, Christianity, and Islam, are profoundly different than the cults. The lack of systematic theology, the lack of trans-national unity, and the secretive ways of these religions, show that they have little in common with Christianity, and other global religions. This, together with the proofs of an origin at a later date than was originally thought, show that the true shift in religious attitudes came with the Christianization of the Roman Empire, not with the advance of various mystery cults.
Church in the NT - Notes
So I was reviewing my notes from my Church in the New Testiment class with Richard Beaton. Below are some of the bigger points, and questions we are asking.
How did their understanding of themselves change as their size changed, 20-100-1000-10,000? (this is synonymous with time, 32 A.D. to 100 A.D.)
On any number of subjects there is more than one model in the NT. What does that say to us?
Why do we follow the NT examples, and if so, which one?
Up until 40 B.C. they did not consider themselves Christians, they were Jewish followers of the Messiah.
Did Jesus intend to found a new communal entity separate from Judaism?
When you say, "we had a 'word of knowledge' this morning," how do you know that what you are experiencing is the same experience that they had?
The message of the Bible is not: Jesus died for you so you can go to heaven, it is: the story of God reconciling the world to him.
How did their understanding of themselves change as their size changed, 20-100-1000-10,000? (this is synonymous with time, 32 A.D. to 100 A.D.)
On any number of subjects there is more than one model in the NT. What does that say to us?
Why do we follow the NT examples, and if so, which one?
Up until 40 B.C. they did not consider themselves Christians, they were Jewish followers of the Messiah.
Did Jesus intend to found a new communal entity separate from Judaism?
When you say, "we had a 'word of knowledge' this morning," how do you know that what you are experiencing is the same experience that they had?
The message of the Bible is not: Jesus died for you so you can go to heaven, it is: the story of God reconciling the world to him.
February 06, 2006
Inerrant?
Does the word 'inerrant' get you going (in either direction)? If so, you may like my dialog with Oliver on his post, God Inspired the Bible.
When I read, "To my knowledge, there has not yet been a concrete discovery of error within the Scriptures. Many of the arguments against the Bible are based on loose assumptions only and are usually made by someone who really hasn't studied or interpreted them correctly", I just couldn't let it go.
But at the end of our chat, I felt kind of bad about my attitude and tone, (which I told him.) I kind of ambushed him. Obviously, I have a lot to learn, much of which they don't teach at seminary.
If you like the word inerrant, I really sugest you check our our conversation.
When I read, "To my knowledge, there has not yet been a concrete discovery of error within the Scriptures. Many of the arguments against the Bible are based on loose assumptions only and are usually made by someone who really hasn't studied or interpreted them correctly", I just couldn't let it go.
But at the end of our chat, I felt kind of bad about my attitude and tone, (which I told him.) I kind of ambushed him. Obviously, I have a lot to learn, much of which they don't teach at seminary.
If you like the word inerrant, I really sugest you check our our conversation.
February 02, 2006
Stupid Proof-Texting
You know those bible studies where they say, "according to John 3:16, how does God feel about you?" Or, "according to Romans 10:9, how is one to be saved?"
Well I can't stand that, why?
Go here.
You like that? I do, it points out our inconsistancies. It shows us for how we appear, and how we may just really be.
I know proof-texting is necessary at times, (I do it myself) and I know it eases communication, (which is why I do it) but obviously which verses are of supreme importance is incredably subjective, and dare I say, fallable, as in, not innerant...but allas that is a whole other subject.
Well I can't stand that, why?
Go here.
You like that? I do, it points out our inconsistancies. It shows us for how we appear, and how we may just really be.
I know proof-texting is necessary at times, (I do it myself) and I know it eases communication, (which is why I do it) but obviously which verses are of supreme importance is incredably subjective, and dare I say, fallable, as in, not innerant...but allas that is a whole other subject.
November 03, 2005
Pentateuch Mid-Term
Want to know what type of questions appear on a graduate level Biblical studies test? Here are a few.
Essay Questions
Gerhard von Rad has pointed out that the episodes of Genesis 1-11 are linked by the themes of the spread of human sin and the recurring response of God’s grace. Discuss this scheme, and show how it links the Primeval History of Gen 1-11 with the Patriarchal narratives of Gen 12-50.
In Gen. 12:1-3, Abraham is called to take up a promise. Show how the rest of the Abraham and Sarah stories are organized around the themes of this promise. In what ways can the promise of these verses be traced beyond Abraham to the rest of the Old Testament?
As a result of the archeological discoveries of the 19th-20th centuries, modern interpreters of the opening chapters of Genesis have been confronted with a wealth of comparative material from the ancient Near East. Discuss the ways in which these extra-Biblical parallels may illumine our studies of the opening chapters of Genesis, citing some specific examples from the accounts of Creation or the Flood. Be as specific as possible in alluding to details, both of the ancient Near Eastern texts (naming the texts, the characters, the situations, etc.) and of the Biblical accounts to which you are comparing them.
Identify each of the following with a word, phrase, or brief sentence:
--the occupation of Abel and of Cain
--the third son of Adam and Eve, “instead of Abel”
--Lamech, husband of Adah and Zillah
--he “walked with God; and he was not, for God took him”
--the three sons of Noah
--the son of Noah from whom Abraham was descended
--pillar of salt
--Moab and Ben-ammi
--Ishmael
--Abimelech, king of Gerar
--the land of Moriah
--the land of Nod
--Jacob's father-in-law
Essay Questions
Gerhard von Rad has pointed out that the episodes of Genesis 1-11 are linked by the themes of the spread of human sin and the recurring response of God’s grace. Discuss this scheme, and show how it links the Primeval History of Gen 1-11 with the Patriarchal narratives of Gen 12-50.
In Gen. 12:1-3, Abraham is called to take up a promise. Show how the rest of the Abraham and Sarah stories are organized around the themes of this promise. In what ways can the promise of these verses be traced beyond Abraham to the rest of the Old Testament?
As a result of the archeological discoveries of the 19th-20th centuries, modern interpreters of the opening chapters of Genesis have been confronted with a wealth of comparative material from the ancient Near East. Discuss the ways in which these extra-Biblical parallels may illumine our studies of the opening chapters of Genesis, citing some specific examples from the accounts of Creation or the Flood. Be as specific as possible in alluding to details, both of the ancient Near Eastern texts (naming the texts, the characters, the situations, etc.) and of the Biblical accounts to which you are comparing them.
Identify each of the following with a word, phrase, or brief sentence:
--the occupation of Abel and of Cain
--the third son of Adam and Eve, “instead of Abel”
--Lamech, husband of Adah and Zillah
--he “walked with God; and he was not, for God took him”
--the three sons of Noah
--the son of Noah from whom Abraham was descended
--pillar of salt
--Moab and Ben-ammi
--Ishmael
--Abimelech, king of Gerar
--the land of Moriah
--the land of Nod
--Jacob's father-in-law
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