I was privileged to ring in the new year by filling the pulpit for our pastor, this past Sunday. As we look forward to what this new year holds for us, there’s only one thing we can be certain of. Life will present its challenges for us in the months ahead. This may be sobering but it doesn’t have to be alarming. In fact, James teaches that trials are actually God’s good gifts to us, intended to mature us and prove our faith to be genuine.
I won’t continue with the rest of the sermon, you’ll have to either peek at my notes or download the sermon. Blessings to you all this New Year.
Place:Beacon of Hope Church, St. Paul Date: January 1, 2012 Title: Preparing for the Trials of 2012 Text: James 1:1-18 Notes:Download PDF Audio Link:Listen online or download (right click the link and save it to your computer)
It is stories like this, corroborated by several people who were there, which make my faith in Fairhaven Baptist Church’s account of things waver. CNN took down the video clip of last night’s broadcast segment on Fairhaven. I’m not entirely sure why. But on the video, Roger Voegtlin said he was not aware of Butch McCoy’s story as shared below. I’ve been told that he was made aware of the story by a professor at the college. This professor confronted Roger Voegtlin about this, and that was part of the rationale he had for leaving Fairhaven.
Why am I about to share the details of this story to everyone on my blog? Especially when I can’t corroborate it? Because it would appear that many have tried to silence this story. The CNN video clip which has been taken down, talked about this in part, and I want to share the story here for others to see. This should help explain why people would want to “out” Fairhaven via CNN, and I would have to hope that everyone would agree that the actions described below are harsh, abusive and just plain wrong. Even if in some particulars the events were slightly less severe as described below, it still is alarming.
One more reason I have for sharing this, is that I intend to talk about a philosophy of discipline and this is a negative extreme that can flesh out the ramifications of our philosophy. Sadly actions like these, and there were other stories recounted on similar teen trips sponsored by Fairhaven that are similarly rife with humiliation and physical abuse, have poisoned the hearts of many of the children such tactics were intended to win. And Fairhaven has the distinction of scores and scores of children who’ve been raised there only to “go bad” and leave the church running headlong into the world. That alone should say these tactics don’t work, and should alarm people about the philosophy of discipline and family advocated at Fairhaven.
Finally, I should share another reason. I went there, and I have family who have been influenced by the place. I’ve known about such tales for some time and haven’t spoken out as strongly as I should. I believe this is my duty, to speak strongly against what I believe to be is at least a horrible neglect when it comes to reigning in the actions of members who abuse their children, and what may well be a culture of using harsh physical corrective discipline in ways that go way beyond the bounds of common decency and Christian love.
You’ll have to click this link, to read the story. I’ve already gone so long as it is. The link goes to a page on my site with a copy of the story that’s been spreading around Fairhaven and is signed by several people who were there and witnessed all this. Comments will be closed on this post, as well. No need to glory and revel in the sad tale shared here. Just take it as a lesson of what can happen by well intentioned people who are not thinking through what they’re doing to young people well enough.
Few Old Testament books are more puzzling than Job and Ecclesiastes. And few books are more frequently misunderstood and misapplied than Proverbs. The Wisdom literature of the Hebrews may be challenging for Western minds to grasp, but it is very rewarding. Craig Bartholomew and Ryan O’Dowd have helped the student of the Bible’s Wisdom literature immensely with their new book Old Testament Wisdom Literature: A Theological Introduction, from IVP Academic.
The authors aim to introduce the reader to Wisdom literature and the theology behind it. This is not just a commentary, although they do offer plenty of insights and comments along the way. Rather it is an introduction and orientation after which one will be more prepared to pick up a commentary an study the Wisdom books more closely.
After the author’s preface and introduction, the book starts with an introduction to Old Testament Wisdom. They compare Egyptian and Babylonian wisdom writings with that of the Hebrews, showing the similarities and differences. The authors appreciate the insights such comparisons provide but make no apologies for the unique approach that the Bible presents. Rather than a pantheon of gods and contradictory wisdom writings, Israel is presented with the one true God, in whose fear is the only place where wisdom can be found.
Next the book gives a helpful treatment of poetry, it’s role in life and the three OT books which are the focus of this work (Job, Ecclesiastes and Proverbs), as well as a discussion of the techniques of Hebrew poetry.
After these introductory chapters, each OT book is discussed as a whole followed by a more in-depth treatment of one special passage: Prov. 31, Job 28, and Eccl. 3:1-15. Next comes a discussion of Jesus as the Wisdom of God, where the New Testament’s treatment of Wisdom and its portrayal of Jesus Christ as Wisdom incarnate.
The book ends with a discussion of the theology of OT Wisdom and then an application of how Wisdom is relevant for today.
My copy of this book is filled with dog-eared pages, scribbles and underlined sections. The authors have done a fabulous job of bringing the best research to bear and digging up the most appropriate quotes for each theme they address. They do a masterful job of discrediting the current criticism of OT Wisdom literature that Proverbs focuses strictly on act-consequence and Job and Ecclesiastes offer a counterpoint or crisis where such a simplistic view is shown to be untenable. Bartholomew and O’Dowd argue that Job and Ecclesiastes merely make what’s implicit in Proverbs, explicit. The nuances and tension in Proverbs itself finds expression in Job and Ecclesiastes. The character of the righteous life is what is blessed in Proverbs, not righteous actions by themselves. And life on earth never realizes divine justice in full.
Proverbs in all its diversity is carefully handled, and I especially appreciated the emphasis on Lady Wisdom and how the Proverbs 31 woman may be understood as Wisdom personified, in a theological way.
The discussion of Job was most illuminating. The struggle and difficulty one has in trying to read through Job is part of the genius of the book, illustrating the perplexing situation Job found himself in. The diagrams in the chapter on Job are helpful, as most of the diagrams sprinkled throughout this work are. I also appreciated the discussion of Job 28 and it’s key role in Job.
Ecclesiastes was similarly handled well. “The Preacher” (or Qohelet) is never expressly said to be Solomon, yet a comparison with Solomon is intended by the author/narrator of Ecclesiastes. The treatment of Ecclesiastes shows how the book traces the intellectual struggle of Qohelet as he struggles with employing Greek wisdom to his world yet knowing the truth that Hebrew wisdom had already taught him. Seeing Ecclesiastes as a struggle with many passages set in “contradictory juxtaposition” with one another, goes a long way in helping one make sense of the book as a whole.
I very much appreciated the discussion of Jesus as the Wisdom of God, it helps to situate OT Wisdom in the redemptive flow of Scripture. The authors resisted a simplistic equation of Jesus and Lady Wisdom, and take pains to show how the authors of the New Testament in their own unique ways appropriated the Wisdom tradition in their exposition of Jesus Christ and his uniquely Divine status and mission.
The final chapters summarizing OT Wisdom theology and it’s impact today is an outstanding example of how to apply Scripture to life and not leave the heady study of doctrine and theology on a shelf away from life in the real world.
The tenor and tack of the authors is profoundly evangelical, yet appreciative of the insights gained from all sorts of scholars. One won’t agree with all of the conclusions of this book, but the clarity and candor with which the authors present their own view is both commendable and refreshing.
Perhaps the point the authors drive home the most is that OT Wisdom literature is anything but dualistic. It is rooted in creation theology and offers us a way to live in God’s world appreciating all of life. I will close with a summary quote which encapsulates the primary message of the OT Wisdom books.
At the heart of the distinction between folly and wisdom is one’s relation to the creation: does one receive it with joy and wonder as the Lord’s gift, or does one make oneself the center around which one relates to the world? The classic term for the latter approach is idolatry. (pg. 316)
I came away from my study of OT Wisdom literature reflecting on the hold idolatry may have in my life. A study of the OT Wisdom books may be just the thing to encourage us to live all of life to God’s glory. Such a study would be greatly helped along by using this book from Bartholomew and O’Dowd as a text-book or study tool. I highly recommend it.
Disclaimer: This book was provided by InterVarsity Press. I was under no obligation to offer a favorable review.
The new atheists, like Richard Dawkins and Stephen Hawking, are ever in the public spotlight these days, or so it seems. The idea that brilliant physicists and scientists can make sense of this world without a God appeals to many. Certainly the conclusions reached in books such as Hawking’s latest book, The Grand Design — that there is no God and no ultimate point to the universe — are conclusions many atheists and secularists are all too eager to affirm. Since everything does fit so nicely together, however, should we wonder if the case made is really as air tight as claimed? If the conclusions are made to order, we might have warrant to carefully scrutinize the claims of these New Atheist authors.
John Lennox, author of God’s Undertaker, and a Professor of Mathematics at the University of Oxford in his own right, takes on Stephen Hawking’s arguments in a forthcoming book published by Lion Books and distributed in the US by Kregel Publications (available July 15). In God and Stephen Hawking: Whose Design Is It Anyway?, Lennox exposes the circular reasoning and non sequitors that abound in Hawking’s The Grand Design. Lennox begins by framing the scope of what science can really address as it attempts to examine metaphysical questions. He then points out both Hawking’s dismissal of philosophy and his misunderstanding of Christian theism. God is not merely a “god of the gaps”, an explanation for the world as we know it. The Christian understanding of God has Him outside the boundaries of creation as Lord over all of it, not some explanation for unknown phenomena. As for philosophy, after rejecting it as “dead”, Hawking jumps in and tries his own hand at several metaphysical questions that philosophy has long addressed. Hawking’s attempt at doing philosophy is all the poorer for his outright rejection of it.
Lennox then takes Hawking to task for claiming that the theory of gravity, or scientific laws in general, can operate as a “creator” in a sense, and be the ultimate cause for our universe. He clarifies what a law or rule of nature really “is”, and illustrates how Hawking makes more of such laws than can really be claimed. He then goes on to show how Hawking’s “M” theory of the “Multiverse” conveniently sidesteps objections by positing the existence of infinite universes. Still the question remains, why are there any universes instead of no universe? Lennox reveals that other major physicists have their own doubts as to the ability that M theory really has for being an explanation of everything.
Lennox also addresses head on the claim that miracles cannot happen because the laws of science would be invalidated. He pries open the layers from this question and shows the irrationality of claiming that science strictly forbids the existence of exceptions or miracles.
By the end of this short book (it’s only 100 pages long), Lennox has made a convincing case for theism and demonstrated that reasonable scientists continue to affirm the divine. Lennox’s book is accessible and clear, even as it interacts with quite complicated elements from Hawking’s writing. The book doesn’t own the six-day, young earth Creationist view, but it doesn’t rule it out either. Lennox argues that often the new atheists assume that to believe in God is to believe in a young earth view, and he shows this is not true. Lennox marshals arguments from science (the very idea of the big bang supports the Bible’s claim that the world has a beginning – something science has only admitted in the last hundred years), philosophy, history and the realm of human experience. The resulting case is convincing and should serve to bolster the faith of any troubled by the new atheism. At the least, it offers avenues of further exploration available in grappling with these issues.
Before closing my review, I should excerpt a small section from this book which captures some of Lennox’s craft in action. This excerpt will illustrate his style and the way he can cut to the heart of an issue with incisive logic.
Suppose, to make matters clearer, we replace the universe by a jet engine and then are asked to explain it. Shall we account for it by mentioning the personal agency of its inventor, Sir Frank Whittle? Or shall we follow Hawking: dismiss personal agency, and explain the jet engine by saying that it arose naturally from physical law…. It is not a question of either/or. It is self-evident that we need both levels of explanation in order to give a complete description. It is also obvious that the scientific explanation neither conflicts nor competes with the agent explanation: they complement one another. It is the same with explanations of the universe: god does not conflict or compete with the laws of physics as an explanation. God is actually the ground of all explanation, in the sense that he is the cause in the first place of there being a world for the laws of physics to describe.
To this I add my “amen”. I encourage you to pick up this little book as it offers an excellent primer on how to deal with the claims of the new atheism. Even if you differ with Lennox on a point or two, his clear style and succinct arguments will equip you in thinking through these issues on your own.
Disclaimer: This book was provided by the publisher for review. I was under no obligation to offer a favorable review.
A recent comment concerned music styles and the worship wars. The three way split, envisioned by the commenter included the following.
1) Those want to do nothing but maintain the status quo, whether that is the contemporary style that is now familiar (with no new forms like Christian rap), or a traditional hymn-focused style — this group wasn’t going to budge from their stance.
2) Those who want to move back to the psalmic/hymnic tradition handed down to us from the early church — this group was further described as “Conservative Christianity”.
3) Those who allow for anything within the worship service.
What is missing from this list is “Blended Worship”. Why is it that we have to worry about being “comfortable” in our style? What about loving others and using styles that are accessible to others? Certain styles or songs may move me more than others, but they may hit other people where they are at more readily than they do for me. That has been my view of the issue for the last five years or more, now.
On this front, here are some quotes from documents on worship from my old church, Bethlehem Baptist Church, pastored by John Piper.
Because we value the importance of old and new , historic and current, we will pray that “the Holy Spirit may lead us into ways of worship that are continuous with the historic witness of worship given to the church throughout its history in the world, and at the same time He may lead us into the discovery of new forms and patterns that meet the needs of the people of our day” (R. Webber, “Worship Old and New” ). We will continue to be a “both/and” people that cherishes all the richness and freshness that comes from God.
Because we value the importance of both head and heart in our worship experience , we will continue to fill our minds with Biblical thinking about God, others, ourselves, and life, while at the same time putting renewed and greater emphasis on giving expression to our heart’s affections for God during worship.
Because we value being a singing people with growing appreciation for diverse expressions of love for God, we will use as many musical styles and forms as are helpful to worship and respond to God appropriately, as we seek the “significant range” of “at-homeness” referred to in Fresh Initiative #2. We will encourage whole-hearted participation by the entire congregation in all parts of the worship service, as the defining sound of Bethlehem worship becomes the singing voices of all God’s people praising Him.
Because we value increasing in a humble willingness to support others whose tastes are different than ours, we will put understanding above accusation, forbearance above faultfinding,and Biblical unity above the demand for uniformity. We will create opportunities for God’s reality to be conveyed more powerfully by learning to affirm the forms and styles that edify our brothers and sisters. Our relationships of love for each other will lead us to patiently support and rejoice with those who appreciate other styles, believing that God is able to meet us in the context of any Christ-exalting worship style.
Because we value growing in appreciation of both fine and folk elements in worship, we will strive to affirm the strengths and avoid the weaknesses inherent in both forms. We will worship within the range of gifts that God bestows on us, never compromising spiritual qualifications for aesthetic considerations, as we pursue undistracting excellence in spiritual leadership.
Because we value a determination to welcome people different from ourselves for the sake of Christ, we will continue to embrace God’s call for visible manifestations of love toward each other and our neighbors, providing opportunities before, during and after the service to reach out to those God would have us touch.
Because we value being more indigenous to the diversity of our metropolitan cultural setting, both urban and suburban, we will seek ways to communicate and worship that allow for a significant range of diversity in those whose worship is driven by a passion for the supremacy of God in all things.
Sunday morning worship is a corporate expression of our passion for the supremacy of God. We sense God’s leading to develop fresh expressions of this passion that 1) allow for a more focused and free lingering of love in the presence of the Lord; 2) reflect musically the diversity of our congregation and our metropolitan culture; 3) interweave the values of intense Godcenteredness and more personal ministry to each other in the power of the Holy Spirit. The following clarify our worship distinctives at Bethlehem:
We will continue with one common worship service format, “that with one accord [we] may with one voice glorify the God and Father of our Lord Jesus Christ.”
Our worship life will have a “defining center,” with significant range on either side of that center, resulting in a broader worship life than in the past that people can comfortably call “home.”
The mingling of historic and contemporary music No church or service can be all things to all people. But we do not value stylistic narrowness. We believe there are affections owing to God that different tunes and different texts and different genres may awaken better thanothers. We will strive to be who we are without exalting our own tastes as the standard of excellence or power. We will see God’s guidance in each worship setting to be both indigenous and stretching.
The last paragraph was excerpted from What Unites Us in Worship, and the other paragraphs were excerpted from Bethlehem’s Philosophy of Worship. There is a lot more in the philosophy document than what I’ve shared, but these sections focus on “blended worship”.
What do you think? Does your church emphasize a “blended worship” style?
I was privileged to ring in the new year by filling the pulpit for our pastor, this past Sunday. As we look forward to what this new year holds for us, there’s only one thing we can be certain of. Life will present its challenges for us in the months ahead. This may be sobering but it doesn’t have to be alarming. In fact, James teaches that trials are actually God’s good gifts to us, intended to mature us and prove our faith to be genuine.
A recent comment concerned music styles and the worship wars. The three way split, envisioned by the commenter included the following.