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Yearly Archives: 2008

“Don’t Push Your Morality Off On Me” ::: Religious Intolerance

Passionate adherents of the world’s major religions tend to be branded as intolerant on ethical issues; as if they were the only ones “pushing” our morality off on other people.  The below conversation demonstrates that people who makes such accusations against religious people are liable for recrimination.  The excerpt comes from Relativism: Feet Firmly Planted in Mid-Air by Francis J. Beckwith and Gregory Koukl (Grand Rapids, Michigan: Baker Books, 1998), 148-49.  

Bill was a friendly, tolerant sort, willing to talk with me about Christianity until the question of homosexuality came up.  My apparent lack of tolerance made him uncomfortable, and he said so.  “That’s what bugs me about Christians,” he said.  “You seem nice at first, but then you start getting judgmental.”  

“What’s wrong with that?” I said.  It was a leading question.  

“It’s not right to judge other people.”  

“If it’s wrong to judge people, Bill, then why are you judging me?”  This question stopped him in his tracks.  He’d been impaled on his own principle, and he knew it.  

“You’re right,” he admitted.  “I was judging you.  Kind of hard to avoid it.”  He paused a moment, scratched his head, and regrouped.  “How about this?  It’s okay to judge people, as long as you don’t force your morality on them,” he said, thinking he was on safer ground.  “That’s when you cross the line.”  

“Okay, Bill, can I ask you a question?”

“Sure.”  

“Is that your morality?”  

“Yes.”  

“Then why are you pushing your morality on me?”  Bill was getting stuck on Plantinga’s tar baby.  He tried a couple more false starts but couldn’t extract himself.  Finally in frustration he said, “This isn’t fair!”  

“Why not?” I asked.  

“I can’t find a way to say it so it sounds right.” He thought I was playing a word trick on him.  

“Bill, it doesn’t sound right because it isn’t right; it’s self-refuting,” I explained.  

At this point in the conversation some people throw up their hands and say, “Now you’ve got me confused.”  In these cases I respond, “No, you were confused when you started.  You just now realized it.”  

Calvinism Makes the Universal Offer Insincere? ::: Hardly

All philosophical objections [that I’ve heard] to Actual Atonement (better known as Limited Atonement) are mistakes in logic. Perhaps the most common is the objection that a limited view of the atonement makes the universal offer of the gospel insincere.

First, we might say that if the Bible teaches on the one hand that God only intends to eternally redeem the elect, and on the other hand that we should offer salvation to all, we should conclude that God’s offer must be genuine even if our pre-conceived philosophical understanding makes the legitimacy of such an offer a genuine mystery.

Second, this objection misunderstands the nature of the offer. The universal offer of salvation is always contingent. The offer is not intended to benefit everyone, only those who repent and believe. Thus, the nature of the offer itself astronomically limits the scope of its intended benefactors by virtue of its built-in conditionality. The offer, therefore, is just as genuine as the offer “Whosoever meets the requirements for enrollment to SBTS, as well as the requirements for discounts on tuition, will be able to receive such benefits.” The offer is intended for, and voiced to, all seminary students indiscriminately, but the benefit is only intended for a select group. This contingency does not ruin the genuine nature of the offer.

Many of the other objections leveled against an actual view of the atonement are really objections against Calvinism as a whole—that it contradicts the concept of a loving God, that it is unfair, that it prohibits people who sincerely desire to be saved from actually being saved. These objections impose philosophical definitions of love, justice, and grace that are foreign to the Bible. They also misunderstand the nature of responsible Calvinism.

The Implications of Amnesia for Christian Anthropology

A famous Amnesiac died recently and was reported in the New York Times.  The article presses me to ask several questions all over again in my mind. 

Supposedly, when we die, according to the Christian worldview, our souls remain in tact, which means our memory and personality, etc. remain in tact.  However … if our soul’s are immaterial and retain memory, why is it that when our brain, a material part of the human body, malfunctions or is removed, we have the ability to loose our memory.  In other words, it would seem that if the human soul always remains in tact, human memory would always remain in tact–even if our material bodies completely decay or malfunction.  Yet … Amnesia (exhibit A).  

Could the Biblical language about the human soul refer to the totality of conscious experience mediated by the brain, which will be replaced in the resurrection?  Some Christian theologians are beginning to postulate a new paradigm for the human soul that teaches something like that.  

As Christians, we must reckon with reality.  Our brains apparently have exclusive power of human memory, thus of human consciousness.  This makes it hard to understand how we can expect a non-material soul to retain such consciousness between death and resurrection if it’s not retaining it now apart from the brain.  Has God made it necessary for our personhood to be mediated through a physical brain?   

Anybody have any thoughts?

SAET Pastor’s Conference ::: Advancing Ecclesial Theology

From the SAET Page

The SAET Pastor’s Conference is a theology conference dedicated to exploring and promoting the pastor-theologian paradigm. The 2009 Pastor’s Conference will be held October 11-12, 2009 at Calvary Memorial Church in Oak Park Illinois (near Chicago).

The Pastor-theologian: His Life and Ministry

What is a pastor-theologian? Why does the church need pastor-theologians? What’s the difference between ecclesial theology and academic theology? The 2009 conference will discuss the pastor-theologian as both pastor and theologian, exploring ways in which the life and ministry of the pastor-theologian is worked out in the context of the local church.

Details forthcoming.

___—___—___—__–__–_–_-HT: SAET

SAET Society Space Lift ::: Advancing Ecclesial Theology

My friend Gerald, president of SAET society, has just sent me an e-mail with a link to their new website.  It’s easier to navigate and more pleasing to the eye.  Below are two excerpts from the most recent post, Pastor? Scholar?  Why Choose?.   

Athanasius, Augustine, Calvin, Luther, Wesley, Edwards—men whose enduring legacies have shaped the landscape of contemporary theological thought. Their reflection was deep, their intellect profound, their passion remarkable, and their influence vast. And these great thinkers not only impacted the intellectuals of their day, but were followed and admired by the laity as well. What was it about these men that established them as such significant theologians? What made them so effective in sparking revival, bolstering faith, and reforming the Church?

… 

The application for this short reflection is simple: if you find yourself to be that unique sort of person who longs to produce thoughtful scholarship on the one hand, and yet feels called into pastoral ministry on the other, don’t choose between the two. Bring these two passions together. The evangelical academy needs you in the church, producing scholarship that speaks immediately and directly to ecclesial concerns. After all, the most significant task of the evangelical divinity school is training future pastors; who better to write theology for training pastors than pastor-scholars?

::..:::…:::….Two-Headed Turtle….:::…:::..::

Turtle Has Two Heads

SBTS Offers First Ever Doctor of Philosophy in Spirituality in U.S.

Well … first ever protestant degree of philosophy in spirituality in the U.S. (maybe the Catholics are already doing that?)

News Release by Garret E. Wishall: 

The Southern Baptist Theological Seminary will introduce in January what is believed to be the first doctor of philosophy degree in spirituality offered at a Protestant institution in the United States.

iMonk Accuses the Apostle Paul of Sin ::: *Gal 5:12

“As for those agitators, I wish they would go the whole way and emasculate themselves!” – The Apostle Paul (Gal 5:12, NIV)

The Internet Monk comments on this verse in the thread of a post:

I believe this might have been a sin. Yeah…I do. That’s a simple answer that raises questions for some people about inspiration. Well….Job’s friends were all condemned by God for what they spoke, and there it is. 

__-__-__-__-__-__-__-__–__-_–_–_–_–_–HT: Internet Monk

The Bible = More About G O D than Christ ::: Celucien L. Joseph

This post is dedicated to Celucien L. Joseph, who wrote the 1st ever post dedicated to me on the question: Is the Bible Theocentric or Christocentric?  My answer: In a sense, both.  Ultimately, however, I’m inclined to say it’s theocentric, since the only reason Christ is worshipped in the Bible is because he is believed to actually be … G  O  D.  

The only grounds for being Christocentric in the Bible are based on theocentric presuppositions.  That Christ is  G  O  D  in the flesh, reveals and carries out perfectly the will of  G  O  D, reveals G  O  D more precisely to the people of  G  O  D, is the mediator between  G  O  D  and humanity, reconciles people to  G  O  D  through his incarnation, death, burial, and resurrection, etc. 

Given 1) the comparative amount of literature that focuses on  G  O  D  (Yahweh) vs. the smaller amount of biblical literature that focuses on Christ, and 2) the theocentric grounds for Christocentricity, a better argument can be made that the Bible is ultimately more theocentric than Christocentric.   

__–__–__–__–__–__–__–__-_-_-_-__–__–_-HT: Celucien L. Joseph

Tony Jones’ Rhetoric Stripped Bare | Same Sex Debates

Rob Bowman offers a penetrating critique of the rhetoric featured in Tony Jones’ recent posting about same-sex marriage, concluding that Jones’ eloquence is brilliantly deceptive.  Some have critiqued Bowman by pointing out that Jones never intended his opening sentence as an actual argument.  That may be true, but it is certainly intended as persuasive rhetoric, and in this respect, I think Bowman has ruined Jones’ beautiful and shapely rhetorical artwork with a logical and sharply pointed chisel, stripping Jones’ post of its persuasive effect.  Furthermore, his critique of its logic is still relevant since many people actually do offer similar rhetoric as arguments in the broader culture and media.  Here is an excerpt.

Early in his essay, Jones manages to commit three logical fallacies in one sentence (one of which is repeated twice in the following sentence). Jones reports his mother telling him when he was just seven or eight years old (emphasis in original):

I want you to know that your father and I will still love you no matter whom you love.  And you can always bring home, to our house, anyone you love.” – [Tony Jones]

The first fallacy to note here is called the euphemism fallacy. It is a kind of rhetorical fallacy in which a euphemism is used in such a way as to confuse the issue. For those unfamiliar with the term, a euphemism is a more polite, circumspect, or roundabout expression for something often unmentioned in mixed company, typically having to do with bathroom functions (“visit the little girls’ room”), death (“he passed on”), or sex (“spent the night together”). There’s nothing wrong with using euphemisms, but their use as a rhetorical ploy to confuse the issue results in fallacious reasoning. Using the word love to refer to the sex act in this context does just that. Had Tony’s mother said, “…no matter with whom you choose to have sex,” or “no matter with whom you have a sexual relationship,” the meaning would have been plain but the desired rhetorical effect would have been lost. The use of the euphemism is fallacious because its purpose is to make the activity seem inoffensive and even laudable. The fallacy is ubiquitous in the abortion debate, especially when those who are “pro-choice” (Itself a euphemistic term) say that they are simply “defending a woman’s right to choose.” Who wants to oppose a woman’s right to “choose”? Likewise, who wants to reject someone because of the person he “loves”? But articulating the issue in this way confuses it. I encourage my daughter to make many choices for herself, but I do not want my daughter to “choose” to have her unborn child killed. I have “loved” plenty of women, and men, without having sexual contact or engaging in sexual activity with them.

Jones actually commits this fallacy twice in the second sentence. There is, of course, the repeated use of “love” to mean “have a sexual relationship with” in both sentences. The expression “bring home, to our house” is really another euphemism. In this context, the expression would seem to mean “have sleeping with you in our house” (and even here I am using “sleeping with you” as a more transparent euphemism for the sake of being polite).

__—__—__—__—__—__—__—__—__—HT: Between Two Worlds