The Lord’s supper. The love feast. Communion. The Eucharist. The breaking of bread.
Call it what you are comfortable with. Like baptism, this ordinance-of-many-names has been co‑opted by the institutional church. The Lord’s table has been quietly moved from the home into the precincts of the “sanctuary”, where the permission of church leadership must be obtained in order to participate.
It’s high time ordinary Christians moved it back.
Let’s get this straight right off the top: COVID vaccines are not the “mark of the beast”.
Admittedly, government strategies for implementing universal vaccination are similarly coercive. We are not quite yet at the stage where no one can buy or sell without the say-so of Pfizer or Moderna, but depending on where you live, restrictions imposed on the unvaccinated are becoming more than a little onerous. COVID vaccine passports are the hot button issue of the moment, notwithstanding mounting evidence that the science does not support across-the-board vaccination as a solution to the spread of the virus and its variants.*
So then, if the powers-that-be recognize vaccination will
not solve the problem, why are the vaccinations still being pushed so
frantically? Reasonable people are curious, to say the least, and less-reasonable
people are speculating about a connection to
Must I point out the obvious? Sure, why not.
“Do elders have authority?”
A hundred years ago nobody would have asked this question. Today, authority of every kind is being challenged at every level. Don’t like what the founders wrote in the Constitution? Just reinterpret it. Don’t like the Governor’s latest executive order? No worries, an unelected County Circuit Judge will shortly declare it unconstitutional so you don’t have to comply. Don’t want the fraudulent election results you certified audited? Just refuse to hand over the evidence of your malfeasance. Are the health care rights guaranteed in your province getting in the way of your ability to impose mandated vaccination? Don’t worry, we’ll find a way around that.
It’s the eighth shortest book in the Bible and the second shortest in the Old Testament — only 1,131 words in English in two brief chapters.
But Haggai is full of dates. Almost a quarter of its 38 verses are given over to specifying times right to the very day. The book’s five prophecies to four different individuals or groups are each arranged around these dates.
Even readers unconvinced of the inspiration of scripture are unlikely to see such an obvious pattern as accidental or merely a writing tic. They will generally concede the author must be trying to make a point.
It might be worth a few hundred words to try to work out what the point may be.
Prophetic language in scripture is always more difficult to interpret from a distance.
This uncertainty is especially common when figurative language — a regular feature of the prophetic word — is in play. When a prophecy is fulfilled in a generation or less, its original audience has little difficulty unpacking a nicely turned figure of speech and applying it to their own situation. On the other hand, a 2,700 year distance from the events about which the prophet has spoken or written severely limits the modern reader’s ability to dogmatize about specifics.
The historical record just isn’t that comprehensive, and the culture and language barriers to understanding the text as its original readers understood it increase with every passing generation.
The most recent version of this post is available here.
That’s a good question.
Our society is clearly messed up. It can be sick enough to think that promiscuity is normal, debauchery is freedom, and that homosexuality is love. It can be twisted enough to call killing the elderly “dignity” and butchering infants in utero “choice”. Morally, things look pretty bad.
That’s what the dictionary definition of “depraved” is. It means “very morally bad”.
“Simon, Simon, behold, Satan demanded to have you, that he might sift you like wheat, but I have prayed for you that your faith may not fail. And when you have turned again, strengthen your brothers.”
Was the Lord’s prayer for Simon answered in the affirmative? I believe it was. From the events described by Luke later in the chapter you might not think so, but there is a difference between a failure of faith and a failure of courage, no? And certainly Jesus appears fully confident of Peter’s speedy restoration, not only with respect to his fellowship with the risen Lord, but with respect to his ongoing responsibility to shepherd others.
It is not “if you turn again”, but when. The Lord himself had seen to it.
When not writing up the results of his research for publication, anthropologist Christopher Hallpike lived among the mountain tribes of Ethiopia and Papua New Guinea for a period of ten years studying every facet of two very different primitive cultures. His latest anthology, Ship of Fools, includes a fascinating chapter entitled “So all languages aren’t equally complex after all”, in which he thoroughly debunks the conventional wisdom about the relative complexity of languages, namely the uniformitarian belief that All Languages are Equally Complex (ALEC).
ALEC is a relatively modern invention popularized by linguists like Noam Chomsky and evolutionary psychologists like Steven Pinker, wholly ideological rather than a product of actual boots-on-the-ground research. It is the undemonstrated and undemonstratable conviction that “There are no simple or primitive cultures: all cultures are equally complex and equally modern.” Or again, “People think the same thoughts, no matter what kind of grammatical system they use.”
“Are angels God’s sons?”
The Old Testament contains five occurrences of the phrase “sons of God”; three in Job and two in Genesis. All five appear to me to be referring to angels. The New Testament gives us a further six mentions. Every one of these six refers to redeemed members of the human race.
That requires a little more explanation, but hey, that’s why we do this. Let’s go back to front, since the question is about angelic sons.
“Whoever seeks to preserve his life will lose it, but whoever loses his life will keep it.”
New believers seeking to understand scripture for themselves with the aid of Google and/or an online concordance may be forgiven for throwing up their hands in despair when they encounter verses like this one. There are at least three major schools of thought about Luke 17:33, and multiple variations within each.
Nevertheless, even in passages like this where there are genuine questions about what exactly the Lord was telling his disciples, some interpretations remain more logical, careful and likely than others.
Religious people do some very strange and inconsistent things. Some observe holidays to which they have no attachment in the name of a God in whom they don’t believe. Others appear to have an on/off switch that gets toggled to “off” every time they leave the church building Sunday around noon and head back to the rest of their weekly routine.
Apparently things were no different 2,700 years ago. Religious people were engaged in strange and inconsistent practices, and God sent the prophet Amos to Israel to point this out.
My church recently had a “membership” drive. The goal was to get people to sign up to the church roll, then stand up in front of the congregation and proclaim their membership through what they called a “church covenant”.
I’ve been in my local church for 12 years. I didn’t sign. I won’t.
It’s not because my fellow Christians do not know I’m one of them; they do. And I trust it’s not because I’m passive, uncommitted or uninvolved with church life. I’m in there serving, and I doubt there’s anyone in my congregation who couldn’t tell you that. (If there is, that will be corrected the next time they give me the pulpit, which they do fairly frequently.) And it’s not because they have found I am caught up in some particular sin or wickedness. No one has accused me of that — though I’d admit to being your garden variety hypocrite, in the sense that I continually fall short of the level of holiness God deserves from me. But no one so far has called me “hard hearted” or accused me of some crime.
The subject of money is a controversial one among believers, not because the Bible is unclear about the dangers of loving mammon or misusing it, but because applying the principles we find in scripture to each personal situation is an individual responsibility worked out, well ... individually.
This being the case, we find a variety of approaches to finances among believers. I’ve tried a bunch of them. Let me tell you a story ... but first, we’d better start with the basics. What do the scriptures say? Let’s get that straight.
I read an awful lot online. I still probably invest significantly more time with physical books than in frequenting websites, but the weekly averages spent on each activity are a lot closer these days than five years ago, and getting closer still. Books are better for long-term perspectives on the world around us. The internet has the advantage of being current, and of telling us what other people like us (and not like us) are thinking and doing.
My book collection (not my ebooks, sadly) has this advantage over digital text, online or in other forms: Amazon and/or other interested parties cannot make it disappear. Even when they try really, really hard.
“What does ‘walking in the Spirit’ involve, and what do I do when I don’t feel like it?”
Walking by the Spirit is mentioned explicitly in two NT verses, Galatians 5:16 and Romans 8:4:
“But I say, walk by the Spirit, and you will not gratify the desires of the flesh.”
“... in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit.”
The first is a command, the second is merely descriptive; it tells us what constitutes a normal state of being for Christians, that “all who are led by the Spirit of God are sons of God”.
I had the inestimable privilege of being asked to preach the gospel at a pair of relatively recent memorial services for Christian friends and family members.
Our regular readers will have probably figured out by now that gospel preaching is not exactly my forte; I am not an evangelist either by gift or disposition. All the same, when you have people you love in the audience who don’t know the Lord, you take every opportunity he hands you, and I took these.
We had a great time. Seems odd to put it that way, but it’s true.
In the New Testament, fruit is used to symbolize the inevitable consequences of human choice. The outcome of any set of actions reflects favorably or unfavorably on the person who engages in them. As the Lord put it, “Each tree is known by its own fruit.” You do not find figs growing on thorn bushes or grapes among brambles.
The production of fruit is usually a positive thing, but fruit may be either good or bad. In Matthew’s gospel, the Lord tells his disciples false prophets may be recognized by the fruit they produce, which is diseased rather than healthy.
In Amos too, the image of fruit has to do with outcomes.
“I am astonished that you are so quickly deserting him who called you in the grace of Christ and are turning to a different gospel — not that there is another one, but there are some who trouble you and want to distort the gospel of Christ.”
I’m a no-point Calvinist.
I used to think I was a “three-pointer”, but that was only because I didn’t really understand what Calvinists actually thought their points meant. Now that I do see it, I’m a no-point Calvinist … as in “the neo-Calvinists have no point”.
It’s been almost two years since I did one of these “status” posts. Oops.
On some fronts a great deal has happened. I entered my seventh decade, for one, which helps explain why so many much-loved friends and family members have left us in the last two years, temporarily at least, and are now enjoying the presence of the Lord (to date, none due to COVID). My children seem to be at completely different stages of life than they were two years ago. That is reason to rejoice in nearly every respect. Atmospherically and functionally, my workplace is a completely different beast than it was two years ago. That is both good and bad for the company, but it is certainly fun for me.
I have seen the future of the church. It is non-institutional, non-sectarian, untraditional, discreet, highly portable and deadly serious. These are all good things.
That’s my conclusion after a week away up north with a group of 11 Christians of varied backgrounds, denominations and convictions from all over our province. What drew us together was a pair of mutual friends and our love of Christ, not any particular theological compatibility or shared history.
Here is my concern, and it’s a big one: in our movement toward what sure looks like the inevitable next phase of church life in North America, we are in danger of leaving our leadership behind.
“Has science disproved the miracles of the Bible?”
A question like this one reveals a fundamental misunderstanding of both science and miracles.
Here are a couple of modern definitions of science. The American Heritage Dictionary of the English Language calls it “the observation, identification, description, experimental investigation, and theoretical explanation of natural phenomena”. The Collaborative International Dictionary of English calls it “Accumulated and established knowledge, which has been systematized and formulated with reference to the discovery of general truths or the operation of general laws”.
So then, science deals in generalities and natural phenomena. It attempts to explain the way the world normally works, all else being equal.
“The Bible gives clear, direct guidance on many topics of morality, but not on birth control. Thus, any inferences from the Bible are opinions and not Biblical evidence.”
Where the subject of the morality of birth control is concerned, this quote from the Christian Bible Reference Site is probably as good a place as any to start.
The question it raises in my mind may be framed different ways. One way: Are direct commands from God our only real source of unambiguous moral guidance? Another way: Do inferences drawn from established biblical principles really constitute such an ephemeral and debatable source of spiritual direction that God may as well have given us nothing at all to go on?
In short, what exactly constitutes legitimate biblical evidence?
From time to time, unbelievers (and occasionally believers) accuse certain groups of Christians of plotting to bring about the end of our present world order — of trying to “immanentize the eschaton”, as they put it.
Now, it is certainly true that disciples of Christ look forward with hope to a future in which our Lord is Lord of all; in which the principalities and powers of the spiritual realm will have their nefarious activities curtailed; in which their human servants who survive Armageddon will be stripped of earthly authority and judged for their crimes; in which the wolf will lie down with the lamb, and the meek will inherit the earth.
Yes, it is certainly fair to accuse us of believing in such a future, of waiting eagerly for it and of praying, “Thy kingdom come, thy will be done on earth as it is in heaven.” That’s actually our job.
This is the third in my series on relativism.
I began by pointing out the two types of relativism, epistemic and moral, and showed that epistemic relativism is irrational. After that, I did a post showing that whether we are thinking of science or religious belief, we really know things only probabilistically … and that this is okay — that high-certainty belief is much better than low-certainty belief, and that in any case, being a Christian means knowing God both as an evidentiary probability and as a relational Person, which means with pretty great certainty; better, even, than a scientist can offer. So it is true that truth exists, and it is true that we can know that truth exists.
So far, so good.
Learning to love yourself is not the greatest love of all, but you wouldn’t know that if you ask non-trivial numbers of evangelical Christians:
Each of these assertions depends on a linguistically-indefensible interpretation of a familiar statement made by the Lord Jesus.
It has long been noticed that of the four gospels, Matthew’s is the most distinctly Jewish.
This being the case, it may surprise you to find that the Gentile Luke actually mentions the temple in Jerusalem — the very heart of Judaism — more than Matthew, a Jew. Matthew mentions the temple explicitly in only five of 28 chapters, and the majority of these references are quite incidental.
“Why did King Saul consult a witch?”
The account of King Saul and his visit to the witch of En-dor in 1 Samuel 28 is one of those passages that gives rise to all manner of questions. Short summary: Unable to hear the voice of God and about to enter battle with the armies of the Philistines, Saul seeks direction from the dead prophet Samuel by consulting a medium, a practice forbidden by God and outlawed earlier in his reign by Saul himself. A spirit appears to the medium and confirms that Israel will lose the battle, and that Saul and his sons are to die the very next day.
Not the most encouraging tale, but one that arouses considerable curiosity among readers of the Old Testament.
The final instalment in the
The second Bible study tool we are discussing is context. For justification, see the first post on this subject.
How does man end up negotiating with God?
Human reasoning cannot account for it. God, who knows everything, has already determined the most effective, just and reasonable course of action in every conceivable instance. He needs no advice or input from humanity. There is absolutely nothing created beings can contribute to the process by which a sovereign God works out his sovereign will. The idea is preposterous.
And yet it happens all the time in scripture. God deliberately seeks out man’s opinion, or else man expresses it and God allows him to have his say, even indulging his choices.
The most recent version of this post is available here.
“Philip found Nathanael and said to him, ‘We have found him of whom Moses in the Law and also the Prophets wrote — Jesus of Nazareth, the son of Joseph.’ Nathanael said to him, ‘Can any good thing come out of Nazareth?’ Philip said to him, ‘Come and see.’ ”
In my last post, I talked about relativism. I pointed out that there are two kinds — epistemic relativism and moral relativism — and that they need separate treatment, because they deal with very different issues. Then I started with epistemic relativism, the doubting of the existence of any facts, and showed how it is completely irrational.
Another instalment in the
The second Bible study tool we are discussing is context. For justification, see the first post on this subject.
Another instalment in the re-presentation of our 2013-2014 series about studying the Bible using methods deduced from the Bible itself. The series introduction can be found here.
The second Bible study tool we are discussing is context. For justification, see the first post on this subject.
“Why did God make some people less attractive than others, and what can those of us who got the short end of the stick do about it?”
I told this story here back in 2016, but it is meaningful enough to me that I’ll tell it again. In my early twenties I spent a week helping out at a Christian camp — as did my tall, handsome cousin. It was a nice gesture on his part to come along, but I quickly found myself gritting my teeth every time he was around.
Another instalment in the
The second Bible study tool we are discussing is context. For justification, see the first post on this subject.
Friends recently commented on the length of our current series (hence my choice of visuals for this post). Let me assure you we are coming down the home stretch. Amos is about to relate a series of five visions from the Lord (groups of three and two), punctuated with a historical interval.
But before we get to that, he has three final verses of invective for the rich, self-indulgent, out-of-touch idolators in Israel.
The most recent version of this post is available here.
“What is truth? said jesting Pilate, and would not stay for an answer.”
So wrote Sir Francis Bacon, the father of the scientific method. The man was not just a scientist, but a devout Christian as well. For him, the two were of a piece — truth in scientific inquiry was a road to knowledge of the Creator. So he wrote as much theology as science, and he stands as but one evidence of the long interaction between Christianity and scientific advancement.
In his 1601 essay “Of Truth”, he pointed out the embarrassing relativism of Pilate’s attitude. Pontius Pilate was standing next to the very One who could tell him definitively any truth he wished to know. He could have asked how planetary motion worked. He could have asked about the origins of life. He could have asked the meaning of our existence. And obviously, he could have asked what God required of him personally. He could have had forgiveness. He could have had salvation. He could have had life. And yet he walked away. And so he is remembered as one of history’s great fools.
Another instalment in the re-presentation of our 2013-2014 series about studying the Bible using methods deduced from the Bible itself. The series introduction can be found here.
The second Bible study tool we are discussing is context. For justification, see the previous post on this subject.
It should come as no great surprise that the Bible is full of quotations, most of which are from some other book of the Bible. New Testament writers especially tend to reinforce their points with quotations from the Old.
Another instalment in the
The second Bible study tool we are discussing is context. Our previous study led us to the conclusion that interpreting in context is foundational to any genuine understanding of the word of God.
“Are visions of Mary real?”
Now, here is an interesting question, and I will admit right up front that I can’t possibly answer it as asked.
When we ask whether a thing is real, we may be asking any of several different questions about it. We may be asking “Did this person actually experience what they say they experienced, or is their claim fraudulent?” Or we may be asking “Assuming they did experience something, was it something that originated with God, or are they deceived about its origin?” Finally, and most importantly, we may be asking “Is what they say they saw authoritative in any way? Does it mean anything to me, or is it just an interesting story?”
Another instalment in the re-presentation of our 2013-2014 series about studying the Bible using methods deduced from the Bible itself. The series introduction can be found here and parts 1 through 5 can be found here, here, here, here and here.
The first Bible study tool we are discussing is comparison, specifically comparison of words and phrases in the original language.
Proximity to God comes at a price. God is holy, and those who speak his name and identify themselves with him invariably put themselves in the gravest danger. C.S. Lewis had it right: Aslan is not a tame lion. Judgment begins with the house of God.
That said, where God is concerned, there is no better place to be than as near as possible. “A day in your courts is better than a thousand elsewhere.” Just bear in mind that when you take God’s name on your lips and broadcast your association with him to the world, you make yourself accountable for everything you do and say afterward. God is holy, and cannot allow his name to be associated with sin unrepented.
Israel forgot that. The prophet Amos was sent to remind them that the name of God is holy, and the consequences of defaming it are both inescapable and dire.
The most recent version of this post is available here.
“Grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord. His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence.”
“If we say we have fellowship with him while we walk in darkness, we lie and do not practice the truth. But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin.”
“If you know these things, blessed are you if you do them.”
Ah, the doing. Talking about what we believe about distant issues like our origins and even our future destiny is comparatively easy. Since neither is pressing in the present, we can speculate idly if we wish, for hours.
Another instalment in the re-presentation of our 2013-2014 series about studying the Bible using methods deduced from the Bible itself. The series introduction can be found here.
The first Bible study tool we are discussing is comparison, specifically comparison of words and phrases in the original language.
Another instalment in the re-presentation of our 2013-2014 series about studying the Bible using methods deduced from the Bible itself. The series introduction can be found here.
The first Bible study tool we are discussing is comparison, specifically comparison of words and phrases in the original language.
“Is everything in the Bible true?”
In what is often referred to as the high priestly prayer of John 17, Jesus speaks to his Father on behalf of his followers. “Sanctify them in the truth,” he requests. Then he adds these words: “Your word is truth.”
Now, the Bible is the word of God. That’s not simply a nickname Christians have given to our favorite book so we can impress unsaved people with its authority; that’s something the scripture calls itself. The phrase “word of God” is used 48 times in the Bible, and the phrase “word of the Lord” another 255. These expressions are used about the Law of Moses, the Psalms and the Prophets, taking in the entire Old Testament. They are used to describe both the teaching of Jesus and his apostles, which became the basis for our New Testament. They are used as a synonym for “scripture”, which includes both, and about which Jesus himself declared, “Scripture cannot be broken.” So then, the Bible itself claims to be truth from cover to cover.
But it should be obvious that not everything in the Bible is true in exactly the same sense.
Another instalment in the
The first Bible study tool we are discussing is comparison, specifically the comparison of words and phrases in the original language. The last post on this subject dealt with the limitations of word study.
In Genesis 3, when God cursed the ground on account of Adam, he assured Adam — and all those to be born of Adam — that under this new order of affairs which man had brought upon the world, his efforts to feed himself and his family would for the foreseeable future be accompanied by pain and sweat.
Naturally, being what he is, fallen man has spent the better part of the next six millennia trying to find ways to do an end-around God’s edict.
The most recent version of this post is available here.
“… so we shall always be with the Lord. Therefore comfort one another with these words.”
“… we will all stand before the judgment seat of God.”
“… These [godless people] will pay the penalty of eternal destruction, away from the presence of the Lord.”
Okay, we’re now on step two of my posts on Worldview Analysis. This is actually the third post on the subject, since the first was a general introduction. Before reading any further, may I suggest you return to the first such post and pick up the thread of thought, if you have not been with us all along. If you don’t, I’m afraid you could find what I say a bit out of context.
Another instalment in the re-presentation of our 2013-2014 series about studying the Bible using methods deduced from the Bible itself. The series introduction can be found here and the previous post here.
Last post I concluded with the idea that the best interpreter of scripture is more scripture, as opposed to culture, history, political correctness and other external sources of meaning that we are often tempted to impose on the word of God. Our first Bible study tool is comparison.
This is the first instalment in the
A group of Sadducees once tried to convince Jesus by the use of an absurd hypothetical that resurrection of the dead is impossible. The Lord didn’t simply give them a lecture on his personal opinion or fall into the trap of answering their silly question. Instead, he referred them right back to the Old Testament that they professed to believe in order to correct their misunderstanding:
“Jesus answered them, ‘You are wrong, because you know neither the scriptures nor the power of God.’ ”
“Have you not read what was said to you by God?” he asked, and proceeded to astonish them with a conclusion drawn from the use of the tense of the Hebrew equivalent of the verb “to be” in the book of Exodus.