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“How should Christians respond to someone who leaves the faith?”
The New Testament references several who turned away or would turn away from trusting Christ for one reason or another. Paul writes to Timothy concerning Demas, a fellow worker mentioned in Colossians and Philemon, that he “has deserted me and gone to Thessalonica”. Why? He was “in love with this present world”.
In a move that was all-but-inevitable from the moment they started ordaining women, Church of England bishops have announced they are launching a “major project on gendered language” in the next few months, with the goal (at least in some quarters) of moving away from the use of gendered pronouns for God. It might start with prayer language, but would quickly escalate to the rewriting of hymns, creeds and scripture itself.
“Our Parent who art in heaven,” anyone?
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Nahum is the seventh Minor Prophet in our modern Bibles and the fifth in the chronological order we are following in these studies, as well as one of the four shortest. (I promise not to turn this mini-series into 42 instalments!) Today’s post provides general background information on Nahum’s oracle and examines the terminology used in its first verse.
Boring? Maybe for some. Not for me. I figure we can all use a reminder that God keeps his promises about dealing with the wicked when their time has come, especially in the current year, when the wicked of our own day are in the process of taking off their masks of respectability and letting their true characters be seen.
In which our regular writers toss around subjects a little more volatile than usual.
Immanuel Can: Some years ago I had the movie The Big Kahuna recommended to me.
While for the most part it’s a movie with an unexpectedly charitable take on the motives of conservative Christians, there are a few moments in which the writer cannot resist taking a shot. One is in a conversation between Phil, the main character (a weary agnostic salesman played by Danny DeVito) and Bob (an evangelical junior salesman played by Peter Facinelli). Apparently, the younger man has committed the gross offence of having spoken to a valued customer about his faith without making any sales pitch for the industrial lubricant company both men are paid to represent.
DeVito’s character, Phil, is irate at the missed sales opportunity.
So … what if atheists took themselves seriously?
So seriously, as a matter of fact, that they actually tried to live out the rational implications of their own rejection of all possibility of God or gods? What then?
As I said in yesterday’s post, getting answers to this question turned out to be more difficult than it might initially appear.
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Reading the Bible regularly, repeatedly and without an agenda is a great safeguard against monomania.
Stephen G. Fowler is a medical doctor and student of psychoanalysis. I will probably have more to say about his 2017 book Probing the Mind to Free the Soul in a future post, but my interest today has more to do with his interpretation of a particular proverb than his subject matter or technical arguments.
Let’s just say his reading of the text may be more than a little influenced by his preoccupation with psychoanalysis.
Self-righteousness and hypocrisy are unappealing qualities, whether in gospel preaching or in discussing the word of God with believers. They provide one’s audience with a convenient excuse to dismiss ideas they might otherwise find persuasive … or worse, convicting.
Nobody wants to look like a Pharisee, right?
As a result, Christians seeking to avoid accusations of fake
piety are tempted to
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“Why did God use a lying spirit to deceive Ahab?”
The death of Ahab king of Israel is a fascinating story. The prophetic word through Micaiah the son of Imlah gives us a rare inside look at the interaction between the Almighty and the spirit-host of heaven. God had determined wicked Ahab’s time had come, so he inquired of the heavenly beings around him, “Who will entice Ahab, that he may go up and fall at Ramoth-gilead?”
A discussion ensued in which various spirits made suggestions, none of which the Lord deemed satisfactory.
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Three unrelated thoughts about failures of memory.
Critics of dispensational teaching frequently insist that it cannot be valid because we do not find it discussed explicitly in the writings of the church fathers or, to the best of our limited knowledge, throughout the next couple of millennia of church history. I have always found that a weak argument, not least because both our knowledge of church history and of the opinions of the church fathers are so fragmentary. In fact, precious truths are far more easily lost than we might think.
Perhaps that’s why Proverbs says, “Buy truth, and do not sell it.” Some things are invaluable.
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Sometimes the writers of the New Testament directly quote the prophets of old. Other times, they make allusions or obscure, paraphrastic references to prophetic subject matter. Readers may find it a little more difficult to be confident about whether these really mean what people say they mean. There are also cases, I think, where the writers of the New Testament are said to have a particular Old Testament passage in mind, and on closer examination it turns out they were probably thinking of something else entirely.
Let’s finish up our study in Micah by examining a few such passages in the New Testament. Some of these we can be very sure of, others not so much.
In which our regular writers toss around subjects a little more volatile than usual.
The Chicago Tribune reports the Trump administration has quietly nixed the use of a number of social justice buzzwords in official documents. The Center for Disease Control and the Departments of Health, Justice, Education and Urban Development have all been advised that the words “vulnerable”, “entitlement”, “diversity”, “transgender”, “fetus”, “evidence-based” and “science-based” are off the table.
Tom: You’re a language guy, IC: Why does the terminology we use around the subject of controversial issues matter so much?
I’ve spent quite a bit of time talking with atheists.
You might wonder why. You might say, “People have to be open to the voice of God, or they hear nothing at all. ‘He who has ears to hear, let him hear,’ said the Lord. A man whose ears are already shut gets nothing — and, if we follow the Lord’s example — should get nothing, for he does not unite his hearing with any measure of faith. And without faith, it is impossible to please God.”
Even secular common sense accepts this. “A man convinced against his will remains an unbeliever still,” goes the axiom.
So why bother to talk to people whose minds are already made up? A fair question.
There’s an old bromide about a glass that may be considered half empty or half full, depending on whether the person drinking it is an optimist or a pessimist. Nobody ever stops to ask what we are in the process of consuming, which seems to me to be the more fruitful inquiry.
Before we ever begin a discussion of whether its half-emptiness or half-fullness is more desirable, Christians need to learn to ask this simple question: “What’s in the glass?”
Some substances you don’t want to drink at all, even if it’s only six ounces.
I had just finished Sunday’s post when Antemodernist dropped a new post of his own into my inbox. In this one, he starts with a question posed by a Calvinist: “What does praying to an Arminian God actually accomplish, since he can’t compel anyone to believe?” The Calvinist went on to assert, “Arminians pray like Calvinists when they pray for salvation.”
Antemodernist answers the question, but first explores a much more difficult one: “What does praying to a Calvinist God actually accomplish?”
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“If the Bible teaches the equality of the sexes, why has inequality always been the norm?”
This will probably come as a shock to some readers, but the Bible doesn’t teach equality, either of the sexes or of any other kind. If you doubt that, a concordance will sort you out in short order. There is a single verse in the New Testament where the word “equality” in the KJV may be construed to promote financial fairness, but the importance of strict equality of status, authority, privilege or even personhood is nowhere to be found in scripture.
I probably disagree with Michael Heiser as much as I agree with him. As I commented in an earlier post, Heiser “seems like a guy who has gone down a bit of a theological rabbit hole and may be in danger of seeing nothing but rabbits everywhere he looks”. That said, I have found what Heiser calls his “divine council worldview” exceedingly useful in broadening and fine-tuning my understanding of how God works. His books The Unseen Realm and Reversing Hermon are well worth reading and a good place to start if you have never heard of the man.
I was understandably saddened to read that Mike will not be writing any more books.
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Among the religious documents of the world, the Bible is unique in many respects. Not the least of these is the assurance it provides to those who believe it. We may better understand the appeal of the worship of YHWH in ancient times when we set it side by side with the worship of other ancient deities.
No other religious experience of that era in human history was framed in terms of relationship. The historians who write about the worship practices of other nations do not even use the word. The pagan invoked “my god” repeatedly, but there was nothing about his religious experience that would assure him the deity he addressed (assuming he or she could even be identified) cared for anything but a peace temporarily negotiated through blood sacrifice and offerings.
YHWH accepted offerings, but he was not like that.
In which our regular writers toss around subjects a little more volatile than usual.
This topic is considerably less incendiary than the current Palestinian situation or the question of whether or not churches should be led by one man, but when Squidoo.com posted its list of “ultimate questions” and asked which ones its audience considered most important, this one finished second:
“Why do people insist on looking outside themselves for a reason for their life?”
Tom: Immanuel Can, what do you think about that: is there more than me, and why should I care if there is?
The congregation I was in last weekend was singing this new song:
“Holy Spirit, come invade us now
We are your church
We need your power …”
Eh?
These people believe the Spirit of God is outside of believers, and has to be called on to “invade”? They think the church of God does not actually have the Spirit of God already?
Surely not! But why were they singing such nonsense?
Back in 1939, theorist Kurt Goldstein coined the term “self-actualization” to describe the motive to realize what he called “one’s full potential”.
In Goldstein’s view this drive might take the form of creative expression, pursuit of knowledge or the desire to contribute to society in some personally-defined way. Goldstein believed self-actualization was any organism’s “master motive” and its most basic drive in life. Abraham Maslow’s hierarchy of needs theory built on Goldstein’s concept and is probably the most familiar expression of it.
Among others in Christian circles, Rachel Held Evans seems to have bought into Goldstein’s theories.