A Voice from the Past - Boethius

"From one beginning rises all mankind;
For one Lord rules and fathers all things born.
He gave the sun his light, the moon her horns,
And men to earth and stars to deck the sky;
He closed in bodies minds brought down from high,
A noble origin for mortal men.
Why then proclaim your kin and ancestry?
Look whence you came and see who made you, God.
No man is base except through sin he quit
His proper source to cherish meaner things."

Boethius, 475-525 AD, The Consolation of Philosophy, Book III, VI (translated by Victor Watts, Penguin Books, 1999, p.59)

Where should we get our value from? What other options should we avoid?

A Two Story House

Christianity has been very frequently seen as a two-level affair. There are those who are simply ordinary Christians and those who are genuinely spiritual Christians. This idea takes many forms, but it always involves a clear-cut distinction between the two groups. But does this idea stack up Scripturally?

 The Bible speaks of one unified body of Christ, not one divided into two parts (Ephesians 4:3-6; Philippians 2:1,2; 1 Corinthians 12:12-27). We are told that all believers are indwelt by the Holy Spirit (Romans 8:9,10; John 7:37-39; Ephesians 1:13,14) and that the Holy Spirit works in them (2 Corinthians 3:18; Philippians 2:13; Colossians 1:29). Now we are told that we need to respond to this working (Galatians 5:16; Romans 6:12-14; Titus 2:11-14), but this is put forth as a long-term growth process (Philippians 3:12-16; Ephesians 4:11-16; 1 Timothy 4:7-11). This looks, not like two distinct groups, but one great race with different people at different places on the course. Also, while we are called to correct particular sins (Galatians 6:1; Matthew 18:15-20; Jude 22,23), we need to be careful of judging other peoples' places in the race (1 Corinthians 4:3-5; Romans 14:4; James 4:11,12). I am convinced that on the last day there will be surprises; those who look good to us will be found wanting, and those who seemed insignificant will be commended. But the judgment will be God's, not ours (1 Corinthians 3:10-15; Romans 14:7-12; 2 Corinthians 5:10).

Now there are passages of Scripture used to support the two-level view. Scripture does describe individuals as carnal (1 Corinthians 3:1,2), but this is based on their involvement in specific sin (1 Corinthians 3:3,4). The picture is of a baby who refuses to follow the normal process of growing up and needs practice in understanding the Word of God (Hebrews 5:11-14). Also, the word disciple is seen as referring to a higher level of Christian commitment. Now a disciple is a student of Jesus. This word is used, not only of believers in general, but even of nominal followers who had not yet believed Christ's message (John 6:60-66; Acts 6:1-7; 11:26). Now the goal of the disciple should be to obey all Christ's commandments (Matthew 28:18-20), but this, again, is a lifelong goal none of us have totally achieved.

Now the process of dividing the church into two parts can cause pride and complacency in those who think themselves in the upper group and discouragement on the part of those categorized in the lower. It can also encourage writing off people perceived as in the lower group. Therefore, instead or people working together to grow in Christ, there can grow up a clannishness in those who think they are classed as spiritual. And all the while, the distinctions made between the groups may hinge on things that are not Biblical requirements or on selected requirements made into absolute criteria in disregard of the rest of God's commandments. When no such division should be there in the first place.

Is God Behind Catastrophes

Re-Posted from "Meditations of a Charismatic Calvinist Who Does Not Speak in Tongues"

Is God really in control of all things, including catastrophes, especially natural catastrophes, or does He simply stand by as they occur? This idea of a limited God has an attraction to some people. It is not God's fault after all; He could not help it. But a helpless God is not only not in control of everything (Ephesians 1:11; Psalms 115:3; Isaiah 45:7), but cannot work all things together for good (Romans 8:28; Genesis 50:20; Ephesians 2:10) or accomplish His purpose in the world (Isaiah 46:10; 43:13; Acts 2:23). Now this is not simply an issue between Calvinists and Arminians. Many Arminians would affirm that while God is allows for individual choice, He is still in control of the broad course of history (how this works is not clear to me, but I would rather have them affirm this than deny God's control of history entirely). If we take this limited view, however, we end up with a God who is not really God.

The Scriptural answer is that we live in a fallen world that is under the judgment of God (Romans 8:18-23; Revelation 21:1-5; Genesis 3:16-19). Now this does not mean that those who suffer calamity are greater sinners then those who do not (John 9:1-3); we are to realize that we are just as worthy of judgment as they are (Luke 13:1-5). We are all sinners (Romans 3:23; Isaiah 64:6; Jeremiah 17:9), worthy of God's wrath (Romans 1:18; Ephesians 2:1-3; Revelation 20:11-15). But God is gracious, bestowing on us good things in spite of our rebellion against Him (Matthew 5:45; Acts 14:17; James 1:17) that we might be brought to repentance (Romans 2:4). But nonetheless, in a fallen world there will be exhibitions of God's judgment of sin. Now this does not negate the need to have compassion on those who are suffering. God calls us to consider the poor and afflicted (Psalms 12:5; Luke 1:51-53; James 5:1-6) and has acted to save us while we were His enemies (Romans 5:6-8; Colossians 2:13,14; 1 Peter 2:24,25). So I do not want in any way to advocate indifference to the pain of those who are suffering. But we should not ascribe helplessness to God.

Pragmatism and Principles

"Does it work?" This is the standard question of the world today. Even Christians can fall into seeing this as their final standard for judging things. Now it must be stated that this is one thing to consider when judging an idea. But is it the only or even the most important question to consider? One of the first things to be noted is that there is the question, works to do what? Unless we have some idea of what we want to accomplish, we cannot evaluate what works to produce it. If I were to stand up, jump up and down three times, and spin around, it would work in the sense that I could perform the actions. But unless I had some end in mind, it would be meaningless. Unless you know what your goal is (and pragmatism does not tell you this), all pragmatism does is encourage you to eliminate the impossible. Everything else works if you do not know what the goal is. Often this goal can become the thing that is easiest or most convenient, regardless of how it fits with any higher principles. But this assumes that ease and convenience (ultimately what gives us the most pleasure) are the chief goals of life. But this conclusion is debatable at best. And it cannot, as an absolute, be reconciled with Christian morality.

Now Christianity is based on principles, and these principles are things that should be held to even if they do not produce immediate positive results in the present time (John 16:1-4; 1 Peter 4:12,13; 2 Corinthians 12:7-10). We are convinced that Christianity will work to give us eternal life in the presence of God, but we do not currently see that (2 Corinthians 4:17,18; Hebrews 11:24-27; Romans 8:18-25). This is the fundamental definition of what faith is (Hebrews 11:1; Romans 4:16-22; 2 Corinthians 5:7). Therefore, while there may be some place for asking what works in forwarding Christian principles, we need to beware of watering Christianity down to simply what is convenient for us. This is ultimately a matter for careful evaluation. We do not want to be impractical just to be impractical. But we cannot change Christianity into something that works from a worldly perspective (1 John 2:16-17; Romans 12:1,2; James 4:4). And ultimately, we must speak against the world's pragmatism if we expect them to embrace Christian faith. For as an ultimate criterion, what works will not work. It must be informed by something higher than itself. 

A Touch of Humor - Volume Control

How important should we make these kinds of issues in the church? How can we go about resolving them?

A Voice form the Past - Bunyan

(Christian responding to a potential traveling companion)  If you will go with us, you must go against Wind and Tide, the which, I perceive, is against your opinion: You must also own Religion in his Rags, as well as when in his Silver Slippers, and stand by him too, when bound in Irons, as well as when he walketh the Streets with applause.

John Bunyan, 1628-1688, The Pilgrim's Progress (Books for Christians, 1972, p. 112)

How can we prepare ourselves to stand for God against wind and tide? Why is this important?

God's Wisdom - 1 Corinthians 1:18-21