Some time ago I read an interview with Rob Bell in Relevant magazine and, when asked about his thoughts on his critics, he replied essentially that he doesn't have much time to fret about them and, moreover, believes that they waste their time fretting about him and his ministry.
I think there's an important point here: we can get quite caught up in analysing the thinking and the decision-making of others so that we forget that we are ourselves responsible before God to act, to do something in service to the gospel of Christ. That thought can be a good kick in the rear for those who tend toward just esoteric intellectual pursuits!
However, Bell's comments didn't come to grips with a pressing issue for Christian pastors today: the restless machine of Christian media and its influence upon the congregation. Pastors always have been, always will be, and always should be concerned for the formation of Christian minds. And, since publishers, radio stations, conferences, and blogs incessantly churn out thoughts on the Christian faith and life, pastors are obliged critically to appraise works like Bell's Velvet Elvis or Sex God in order to shepherd the people into the truth and wisdom of God in an information-saturated, or at least opinion-saturated, milieu.
I wonder what life in the church would be like if pastoral leaders were more blunt toward their congregations about their (hopefully theologically rigorous) estimations of, say, the Left Behind series or a new song on Christian radio or Bell's usage of rabbinic materials or Mark Driscoll's view of gender roles in the home and the church. My sense is that we need open and critical discussion on such things that does not distract from active service but does instruct the average Christian so that he or she can navigate shrewdly that mixed bag of popular Christian resources on offer today.
Wednesday, June 24, 2009
More on Revelation
Michael Gorman (NT scholar known for, among other things, his explication of cruciformity in the life and theology of Paul) has been blogging regularly on theological interpretation of Scripture and is now discussing the nature and prospects of a "missional hermeneutic." A recent post considers the place of the book of Revelation in such a hermeneutic. See http://www.michaeljgorman.net/.
Thursday, June 18, 2009
Divine Protection in the Book of Revelation
Convinced as I am that the church does not exit planet earth during that time of trial described (highly symbolically of course!) in the book of Revelation, I've been mercifully convicted and encouraged by the book's three interludes (7:1-17; 10:1-11:13; 12-14) that sketch the situation of the church in the midst of the time of trial. It is a mistake to argue that, because God's wrath is poured it out in judgment during this time, the church must take its leave. These interludes compellingly speak of God's sovereign care and protection over his people in the midst of the trial. In short, we don't face God's abandonment but rather receive his protection even if (and when) we face hostility from the unbelieving world.
In chapter 7 John writes that God "seals" us on our foreheads as a sign of divine ownership and protection. (Hence we are obliged to put off worrying about whether or not we Christians could somehow inadvertantly receive the "mark of the beast" on the forehead in chapter 13.) In chapter 11 we find the church (as the temple of God) measured off by God as another sign of his protection, though the rest of the chapter describes the real danger in proclaiming the gospel to a fallen world. In chapter 14 we envision the redeemed saints with the names of the Lamb and God the Father written on their foreheads and singing before the throne of God.
I confess that I've never really encountered deep suffering, much less deep suffering on account of being a Christian. But I hope that these passages will help equip all of us to remain faithful if that time should come.
In chapter 7 John writes that God "seals" us on our foreheads as a sign of divine ownership and protection. (Hence we are obliged to put off worrying about whether or not we Christians could somehow inadvertantly receive the "mark of the beast" on the forehead in chapter 13.) In chapter 11 we find the church (as the temple of God) measured off by God as another sign of his protection, though the rest of the chapter describes the real danger in proclaiming the gospel to a fallen world. In chapter 14 we envision the redeemed saints with the names of the Lamb and God the Father written on their foreheads and singing before the throne of God.
I confess that I've never really encountered deep suffering, much less deep suffering on account of being a Christian. But I hope that these passages will help equip all of us to remain faithful if that time should come.
Tuesday, June 16, 2009
Critical Doctrines for Pastoral Ministry
If done prayerfully, all theological reflection has bearing on our lives and ministerial labors. However, there are, in my mind, some doctrines to which pastors must pay special attention. Here are a few suggestions for now. Anything you would tweak or add to the list?
1) The Doctrine of Sanctification. Without a good understanding of how people grow in holiness, teaching, preaching, implementing spiritual disciplines, and so on will lack clarity and direction.
2) The Doctrine of the Perseverance of the Saints. Can Christians turn away from Christ and forfeit their salvific blessings? Do true Christians actually do this? Pastors need to be able to exegete what is happening with parishioners who are moving away from God and to give wisdom to their people who have loved ones and friends doing the same. See the post below for my thoughts on this doctrinal issue.
3) The Doctrine of Justification. The church needs to hear the doctrine of justification by faith expounded for the sake of their spiritual rest and humility before God and others. Furthermore, Christians need to hear a thick explanation of the relationship between faith and works. Without this, they can wallow in the muck of legalism or libertinism. (We must offer more than the common comments about how we should feel a gratitude toward God that produces good works.)
4) The Doctrine of God. There are many facets of the doctrine of God that are absolutely crucial for ministry, but I'll mention here only the question of classical theism and revisionist proposals on offer today. Does God change? Does God suffer? How do we balance divine transcendence and immanence? If these questions seem disconnected from pastoral ministry, consider whether or not you would tell someone who is suffering that God is suffering right along with them. Believe it or not, your response betrays your position in a vast debate in modern theology. (Suffice it to say, I resonate with those who are hesitant to discard classical theism. See esp. Thomas Weinandy's Does God Suffer?)
5) The Doctrine of Last Things. Will we ever be rid of books about how every detail of current Middle Eastern political happenings can be found in biblical prophecy? Will our preachers take a stand against silly eschatological speculation? Will we give exhortation in faithfulness through trials and hold out the great hope of the new heavens and the new earth over against the all too common eschatology that forgets that, while we go to heaven for a time (intermediate state), heaven ultimately comes to earth?
1) The Doctrine of Sanctification. Without a good understanding of how people grow in holiness, teaching, preaching, implementing spiritual disciplines, and so on will lack clarity and direction.
2) The Doctrine of the Perseverance of the Saints. Can Christians turn away from Christ and forfeit their salvific blessings? Do true Christians actually do this? Pastors need to be able to exegete what is happening with parishioners who are moving away from God and to give wisdom to their people who have loved ones and friends doing the same. See the post below for my thoughts on this doctrinal issue.
3) The Doctrine of Justification. The church needs to hear the doctrine of justification by faith expounded for the sake of their spiritual rest and humility before God and others. Furthermore, Christians need to hear a thick explanation of the relationship between faith and works. Without this, they can wallow in the muck of legalism or libertinism. (We must offer more than the common comments about how we should feel a gratitude toward God that produces good works.)
4) The Doctrine of God. There are many facets of the doctrine of God that are absolutely crucial for ministry, but I'll mention here only the question of classical theism and revisionist proposals on offer today. Does God change? Does God suffer? How do we balance divine transcendence and immanence? If these questions seem disconnected from pastoral ministry, consider whether or not you would tell someone who is suffering that God is suffering right along with them. Believe it or not, your response betrays your position in a vast debate in modern theology. (Suffice it to say, I resonate with those who are hesitant to discard classical theism. See esp. Thomas Weinandy's Does God Suffer?)
5) The Doctrine of Last Things. Will we ever be rid of books about how every detail of current Middle Eastern political happenings can be found in biblical prophecy? Will our preachers take a stand against silly eschatological speculation? Will we give exhortation in faithfulness through trials and hold out the great hope of the new heavens and the new earth over against the all too common eschatology that forgets that, while we go to heaven for a time (intermediate state), heaven ultimately comes to earth?
Saturday, June 13, 2009
There Really Is Nothing New under the Sun
As I read through volume one of Herman Bavinck's Reformed Dogmatics (a magisterial four-volume work only recently fully translated into English) I am reminded again of that comment in Ecclesiastes. In dealing with the epistemologies of Locke, Hume, Kant, and others, Bavinck ends up giving arguments that in many ways could have been written to respond to the controversies over postmodernism in the contemporary theological landscape. He does a remarkable job of holding together a mosaic of important epistemological commitments that are instructive for Christian thinkers today.
After reading some recent authors, one might get the impression that only with the advent of postmodernism were we made aware of the noetic effects of the fall or human inability wholly to discard bias as we study God. Bavinck's work prods us to sit at the feet of the Christian tradition to recover wisdom for addressing the theological problems of our day.
After reading some recent authors, one might get the impression that only with the advent of postmodernism were we made aware of the noetic effects of the fall or human inability wholly to discard bias as we study God. Bavinck's work prods us to sit at the feet of the Christian tradition to recover wisdom for addressing the theological problems of our day.
Wednesday, June 10, 2009
Theology and Christian Practice
I've finally had a chance to engage Ellen Charry's oft-referenced book By the Renewing of Your Minds: The Pastoral Function of Christian Doctrine. The main thrust of the work is that Christian doctrine is designed to shape followers of Christ into wise and virtuous human beings.
In the opening chapter I was pleasantly surprised to read a defence of theological realism and the referential capacity of theological language as necessary grounds for the potency of doctrine to change lives. I appreciate the spirit of the book: let's not forget about the importance of truthfulness, but, having established that, let's get on to discussing how God wants theological truth to transform men and women in the likeness of Christ.
Another interesting piece of Charry's argument is her distinction between first order and second order doctrines. In her taxonomy, first order doctrines are the primary tenets of the faith and have direct practical payoff. Second order doctrines are meant to unpack and support first order doctrines and thus are indirectly practical. It seems to me that this would invite comparison with T. F. Torrance's distinction between "existence statements" (those which directly describe reality) and "coherence statements" (those which clarify the connections among theological existence statements).
Back to the big picture. Do evangelical churches put Christian doctrine to work for the renewal of minds and the formation of godliness? My sense is that some evangelical churches do try to walk the fine line of taking doctrine seriously while still heeding the call to lively Christian service. However, I do think that there are plenty of congregations infected by an anti-intellectual undercurrent. Perhaps their pastors didn't take seminary seriously, perhaps no one there has ever talked theology with any kind of interest or zeal.
Two questions, especially for anyone in the pastorate or preparing for it:
1) What is your take on the state of engagement with Christian doctrine in churches these days?
2) How can churches promote theologically wise (not necessarily "scholarly," for not all are called to scholarship) Christian practice aside from preaching with theological rigor?
In the opening chapter I was pleasantly surprised to read a defence of theological realism and the referential capacity of theological language as necessary grounds for the potency of doctrine to change lives. I appreciate the spirit of the book: let's not forget about the importance of truthfulness, but, having established that, let's get on to discussing how God wants theological truth to transform men and women in the likeness of Christ.
Another interesting piece of Charry's argument is her distinction between first order and second order doctrines. In her taxonomy, first order doctrines are the primary tenets of the faith and have direct practical payoff. Second order doctrines are meant to unpack and support first order doctrines and thus are indirectly practical. It seems to me that this would invite comparison with T. F. Torrance's distinction between "existence statements" (those which directly describe reality) and "coherence statements" (those which clarify the connections among theological existence statements).
Back to the big picture. Do evangelical churches put Christian doctrine to work for the renewal of minds and the formation of godliness? My sense is that some evangelical churches do try to walk the fine line of taking doctrine seriously while still heeding the call to lively Christian service. However, I do think that there are plenty of congregations infected by an anti-intellectual undercurrent. Perhaps their pastors didn't take seminary seriously, perhaps no one there has ever talked theology with any kind of interest or zeal.
Two questions, especially for anyone in the pastorate or preparing for it:
1) What is your take on the state of engagement with Christian doctrine in churches these days?
2) How can churches promote theologically wise (not necessarily "scholarly," for not all are called to scholarship) Christian practice aside from preaching with theological rigor?
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