Quotes & Sayings


We, and creation itself, actualize the possibilities of the God who sustains the world, towards becoming in the world in a fuller, more deeper way. - R.E. Slater

There is urgency in coming to see the world as a web of interrelated processes of which we are integral parts, so that all of our choices and actions have [consequential effects upon] the world around us. - Process Metaphysician Alfred North Whitehead

Kurt Gödel's Incompleteness Theorem says (i) all closed systems are unprovable within themselves and, that (ii) all open systems are rightly understood as incomplete. - R.E. Slater

The most true thing about you is what God has said to you in Christ, "You are My Beloved." - Tripp Fuller

The God among us is the God who refuses to be God without us, so great is God's Love. - Tripp Fuller

According to some Christian outlooks we were made for another world. Perhaps, rather, we were made for this world to recreate, reclaim, redeem, and renew unto God's future aspiration by the power of His Spirit. - R.E. Slater

Our eschatological ethos is to love. To stand with those who are oppressed. To stand against those who are oppressing. It is that simple. Love is our only calling and Christian Hope. - R.E. Slater

Secularization theory has been massively falsified. We don't live in an age of secularity. We live in an age of explosive, pervasive religiosity... an age of religious pluralism. - Peter L. Berger

Exploring the edge of life and faith in a post-everything world. - Todd Littleton

I don't need another reason to believe, your love is all around for me to see. – Anon

Thou art our need; and in giving us more of thyself thou givest us all. - Khalil Gibran, Prayer XXIII

Be careful what you pretend to be. You become what you pretend to be. - Kurt Vonnegut

Religious beliefs, far from being primary, are often shaped and adjusted by our social goals. - Jim Forest

We become who we are by what we believe and can justify. - R.E. Slater

People, even more than things, need to be restored, renewed, revived, reclaimed, and redeemed; never throw out anyone. – Anon

Certainly, God's love has made fools of us all. - R.E. Slater

An apocalyptic Christian faith doesn't wait for Jesus to come, but for Jesus to become in our midst. - R.E. Slater

Christian belief in God begins with the cross and resurrection of Jesus, not with rational apologetics. - Eberhard Jüngel, Jürgen Moltmann

Our knowledge of God is through the 'I-Thou' encounter, not in finding God at the end of a syllogism or argument. There is a grave danger in any Christian treatment of God as an object. The God of Jesus Christ and Scripture is irreducibly subject and never made as an object, a force, a power, or a principle that can be manipulated. - Emil Brunner

“Ehyeh Asher Ehyeh” means "I will be that who I have yet to become." - God (Ex 3.14) or, conversely, “I AM who I AM Becoming.”

Our job is to love others without stopping to inquire whether or not they are worthy. - Thomas Merton

The church is God's world-changing social experiment of bringing unlikes and differents to the Eucharist/Communion table to share life with one another as a new kind of family. When this happens, we show to the world what love, justice, peace, reconciliation, and life together is designed by God to be. The church is God's show-and-tell for the world to see how God wants us to live as a blended, global, polypluralistic family united with one will, by one Lord, and baptized by one Spirit. – Anon

The cross that is planted at the heart of the history of the world cannot be uprooted. - Jacques Ellul

The Unity in whose loving presence the universe unfolds is inside each person as a call to welcome the stranger, protect animals and the earth, respect the dignity of each person, think new thoughts, and help bring about ecological civilizations. - John Cobb & Farhan A. Shah

If you board the wrong train it is of no use running along the corridors of the train in the other direction. - Dietrich Bonhoeffer

God's justice is restorative rather than punitive; His discipline is merciful rather than punishing; His power is made perfect in weakness; and His grace is sufficient for all. – Anon

Our little [biblical] systems have their day; they have their day and cease to be. They are but broken lights of Thee, and Thou, O God art more than they. - Alfred Lord Tennyson

We can’t control God; God is uncontrollable. God can’t control us; God’s love is uncontrolling! - Thomas Jay Oord

Life in perspective but always in process... as we are relational beings in process to one another, so life events are in process in relation to each event... as God is to Self, is to world, is to us... like Father, like sons and daughters, like events... life in process yet always in perspective. - R.E. Slater

To promote societal transition to sustainable ways of living and a global society founded on a shared ethical framework which includes respect and care for the community of life, ecological integrity, universal human rights, respect for diversity, economic justice, democracy, and a culture of peace. - The Earth Charter Mission Statement

Christian humanism is the belief that human freedom, individual conscience, and unencumbered rational inquiry are compatible with the practice of Christianity or even intrinsic in its doctrine. It represents a philosophical union of Christian faith and classical humanist principles. - Scott Postma

It is never wise to have a self-appointed religious institution determine a nation's moral code. The opportunities for moral compromise and failure are high; the moral codes and creeds assuredly racist, discriminatory, or subjectively and religiously defined; and the pronouncement of inhumanitarian political objectives quite predictable. - R.E. Slater

God's love must both center and define the Christian faith and all religious or human faiths seeking human and ecological balance in worlds of subtraction, harm, tragedy, and evil. - R.E. Slater

In Whitehead’s process ontology, we can think of the experiential ground of reality as an eternal pulse whereby what is objectively public in one moment becomes subjectively prehended in the next, and whereby the subject that emerges from its feelings then perishes into public expression as an object (or “superject”) aiming for novelty. There is a rhythm of Being between object and subject, not an ontological division. This rhythm powers the creative growth of the universe from one occasion of experience to the next. This is the Whiteheadian mantra: “The many become one and are increased by one.” - Matthew Segall

Without Love there is no Truth. And True Truth is always Loving. There is no dichotomy between these terms but only seamless integration. This is the premier centering focus of a Processual Theology of Love. - R.E. Slater

-----

Note: Generally I do not respond to commentary. I may read the comments but wish to reserve my time to write (or write from the comments I read). Instead, I'd like to see our community help one another and in the helping encourage and exhort each of us towards Christian love in Christ Jesus our Lord and Savior. - re slater

Sunday, May 6, 2012

Repost: How Postmodernism has helped Evangelical Christianity


"...They have not known nor understood: for they have shut their eyes and cannot see;
they have shut their hearts and cannot understand." (Isaiah 44.18)

In this article Kyle Roberts shows the benefits of postmodernistic theology in its confrontation with Evangelic theology as he urges its followers to become more authentic in their Christian heritage; more engaged with minority theologies and suppressed Christian voices; more accepting and embracing of the richness of plurality within Christianity's global church groups; and more willing to show an epistemic humility when doing the work of hermeneutics and theology.

Furthermore, Evangelic Christianity have been given a tremendous advantage by postmodernistic Christianity's pronounced objectives of bringing to an end evangelicalism's absorption of modernity which needed destroying and replacement in its egoistic Age of Rationalism; its entitlement attitudes before all other Christian and religious groups; its oppressive posturings proclaiming restrictive fiats and dogmas in condemnation upon non-Calvinistic brethren; its over-confident proclamations of creedal and systematic propositions in apprehension of the Divine personage and mystery; and, its willingness to embrace a form of cultural supremacy that has led to idolatry among Evangelic Christians in this Age of Enlightenment known as Modernity. Accordingly, Postmodernism has restored a rightful and necessary re-balancing to the Age of Modernity as the Church enters into a new era in the 21st Century perhaps to be known as the "Age of Authenticity" replacing both modernity and postmodernity as their cultural equivalents.

Lastly, I would note that though Emergent Christianity has embraced postmodernism, it is not, however, fully defined by postmodernism. Rather, a broader definition of Emergent Christianity would be that of forward-looking Christians wishing to leave Evangelistic modernity and actively exploring fuller expressions of God and their personal relation to the Divine, to one another, and to the world at large, in the 21st Century. So that whether this new era is known as "Postmodernism," or as "An Age of Authentication" or even as "An Era of Participatory Community," it will have the following distinctives:

  • it will have examined modernism in relationship to postmodern Christianity;
  • moved to a more authenticating form of Christianity within its belief structures; and,
  • centered its efforts in participatory communities celebrating the life of Jesus to both the world as well as within its own faith fellowships.

So that by whatever era or time period the Church is in (or, entering), Emergent Christianity is positioning itself to speak within that epistemic/philosophic period to bear Christ to the nations through ministry and proclamation.

R.E. Slater
September 12, 2011


* * * * * * * * * * * * * * * *


Postmodernism: Still Alive, Still Prophetic
http://www.patheos.com/Resources/Additional-Resources/Postmodernism-Still-Alive-Still-Prophetic-Kyle-Roberts-09-07-2011?offset=0&max=1

If we are really entering the twilight of postmodernism,
there may still be time for evangelicals to learn its lessons.

by Kyle Roberts
September 6, 2011

Every now and again, someone declares that this year the Vikings are going to win the Super Bowl or the Cubs the World Series. Eventually, given enough time and enough predictions, someone is likely to be right. (Well, perhaps not about the Cubs.)

Similarly, now and again someone declares the "death of postmodernism." Someone will eventually be right. Collin Hansen, taking his cue from a recent Prospect essay, "Postmodernism is Dead," is the latest evangelical to happily proclaim its demise. Hansen's piece raises a number of points for potentially fruitful dialogue, as church leaders consider whether or not the age of postmodernism is over and done, or whether it still has some prophetic and instructive work to do.

In the Prospect essay, author Edward Docx suggests that an upcoming art exhibit at London's Victoria and Albert Museum, "Postmodernism—Style and Subversion 1970-1990," signals the demise of an era. In the field of art, Docx notes, postmodernism was a flurry of subversive irony. Its energy couldn't last, as lesser lights sought to carry the torch and as criteria for aesthetic judgment gave way to the almighty dollar. On a grander scale, he notes, postmodernism was an intellectual and cultural movement that emerged in response to dissatisfactions with modernity. It was, Docx says, a "high-energy revolt, an attack, a strategy for destruction."

Words like "revolt" and "destruction" have captured the imagination of postmodernism's detractors, many who do not sufficiently distinguish between culture-making practices like art, cinema, and literature and their intellectual backdrop, postmodern thought. The cultural practices and the "isms" informing them are sometimes distinguished as "postmodernity" and "postmodernism," respectively.

Postmodern thought is an array of attitudes, objectives, and standpoints notoriously difficult to pin down, not so much because it is "fuzzy" but because it is complex and variegated. In the popular Christian imagination, postmodernism is rather simple (and as Hansen suggests, even "all-encompassing"): it's the deconstruction of truth and the exaltation of relativism, the abandonment of meaning and the glory of nihilism, and the loss of the word in favor of the amorphous image. For its admirers, postmodernism is the savior of authenticity, dialogue, and serenity; for its critics, it's the enemy of truth, biblical revelation, and of Christianity.

Hansen can't seem to decide, however, whether postmodernism runs against the notion of biblical revelation or whether it has aided in its recovery. On one hand, he says, "thanks to the effects of postmodernism, no longer do Enlightenment philosophies claim they can compile all human knowledge by means of reason apart from revelation." On the other hand, he warns, Christian advocates of postmodernism have lost the basis for truth. This basis, Hansen suggests, can be found in Scripture. Critics of postmodernism, however, often forget that it was Modernism that undermined trust in revelation; higher criticism, Rationalism/philosophical skepticism, deism, etc., were Enlightenment enterprises. While certainly not all postmodernists are Christians (or even theists), postmodernism on the whole has made room for revelation, paradox, and mystery.

For many thinkers and church leaders, postmodernism has been a friendlier cultural and intellectual context for Christianity than was modernism. Aspects and attitudes emerging from the postmodern turn include epistemic humility, tolerance of diversity and difference, hermeneutical richness and complexity. Numerous postmodern thinkers (if not the most radical ones) repeatedly argue that "standpoint epistemology," multiple discourses, and hermeneutical indeterminacy does not amount to relativism or lead to nihilism. Among those who have accepted the postmodern turn, the recognition of contextuality, epistemic finitude, and the significance of perspective enabled a breakthrough in engagement with minority theologies and formerly suppressed (and oppressed) voices.

Hansen glossed over a striking concession in Docx's essay: postmodernism, by de Marginalized and subordinate groups were given voice, in large part thanks to the postmodern turn. In this respect, it is not contradictory, as Hansen suggests, to find postmodernists seeking justice. For the patriarch of deconstruction, Jacques Derrida, "deconstruction is justice."

Hansen is certainly correct that it is, in the end, the Gospel that matters. The paradox of the God-man and the salvation he offers to the world is our central concern, our focal point as Christians. But if anything, postmodernism as applied to Christian theology has helped evangelicals remember that Christ is just that: a paradox who offers himself to be appropriated by faith (not by Rationality). And he offers himself first and foremost as a person, not a proposition.

Postmodernity, at least as it has been appropriated within evangelical Christian theological discourses and church practices (e.g., the Emergent Church), has aimed toward authenticity; patience with plurality; contentment with hermeneutical limitations and theological incompleteness; in sum, toward epistemic humility. These qualities are not inconsistent with a Gospel-informed life of Christian discipleship.

It is tempting for evangelicals to triumphantly declare that the wicked witch is dead, so we can go back to the Kansas we once knew. But dead, dying, or still kicking, the prophetic lessons of postmodernism should not be forgotten in the face of the inevitable increase of plurality and difference in our neighborhoods, towns, and urban centers. Postmodernism has given us conceptual tools with which to fight against our natural tendency to have the last word, to lean on our own presumed certainty of knowledge, and to subsume particularity under a totalizing homogeneity. If we have entered the twilight of postmodernity—which may or may not be the case—it would be a shame if it came and went without really understanding it.

Postmodernism will indeed eventually give way to something else. If it is, as Doxc suggests, the "Age of Authenticity," then it will be, at least in part, due to postmodernism's persistent critique of our natural tendency toward idolatry (cf, Peter Rollins, "The Idolatry of God, Breaking Our Addiction to Certainty and Satisfaction"). In this sense, the lessons of postmodernity are consistent, as Hansen rightly acknowledges, with the teaching of the Apostle Paul: we see through a mirror dimly (1 Cor. 13:12). We are finite, fallen, and broken. And we are still not in Kansas anymore. But if we are really entering the twilight of postmodernism, there may still be time to learn its lessons.

For further resources geared toward Christians engaging and understanding postmodernity, see:



Kyle RobertsKyle Roberts is Assistant Professor of Systematic Theology and Lead Faculty of Christian Thought, Bethel Seminary (St. Paul, MN). He researches and writes on issues related to the intersection of theology, philosophy, and culture. Follow Kyle Roberts' reflections on faith and culture at his blog or via Twitter.

Roberts' column, "Theological Provocations," is published every second Tuesday on the Evangelical portal. Subscribe via email or RSS.



Saturday, May 5, 2012

Introducing Animate's "Faith Formation Series" for Adults, Teens, and Kids by Sparkhouse








Animate - Faith Formation Series - Intro Video






For more information -




Published on May 2, 2012 by

Seven leading Christian voices.
Seven big conversations about faith.
All you need is seven weeks.

Animate is an exciting series that leverages the knowledge and experiences of a diverse set of leading Christian voices. Together, they helped us create a new introductory course that creatively explores central topics of Christianity.

The first course in the series is Animate: Faith. The session titles are listed below. Learn more at www.wearesparkhouse.org.


God | Faith Is a Quest
Brian McLaren

Religion | Spirituality Is Not Enough
Lillian Daniel

Jesus | The Revolution of Love
Mark Scandrette

Salvation | Abundant Life Now
Shane Hipps

Cross | Where God Is
Nadia Bolz-Weber

Bible | A Book Like No Other
Lauren Winner

Church | An Imperfect Family
Bruce Reyes-Chow





Holy Moly - David & Goliath





Updating outdated flannel graphs to today's new media Holy Moly is a new Sunday school curriculum that irresistibly captures the imagination of kids by bringing the Bible to life! Kids walk away from class excitedly retelling the stories they just learned and eagerly awaiting what's next.

Each lesson invites kids into the story with animated Bible story retellings, reinforces the lesson through the colorful pages of the Holy Moly Storybooks and Holy Bible, and encourages creativity and imagination with activities that bring the stories to life.



Holy Moly Field Test





When we created our new Sunday school curriculum, Holy Moly, we had a feeling kids would be jumping out of their seats with excitement for God's Word, we just didn't expect quite so much jumping.

Check out clips from this recent Holy Moly Field Test. We went directly to the source to be sure we were on to something good. It's probably safe to take the excited squeals as a "yes!"

Holy Moly is coming out in May. More info coming soon! Stay tuned.






Friday, May 4, 2012

Yes, Relationships Between Equal Married Partners Does Work Better (And it's Biblical!)

It’s not complementarianism; it’s patriarchy
http://rachelheldevans.com/complementarians-patriarchy

by Rachel Held Evans
May 3, 2012
Comments
'Hierarchy' photo (c) 2008, snowmentality - license: http://creativecommons.org/licenses/by-sa/2.0/

Russell Moore is concerned that too many evangelical marriages are complementarian in name only.

The dean of the School of Theology and senior vice president for academic administration at Southern Baptist Seminary recently said this at the Together for the Gospel Conference is Louisville, Kentucky:

“What I fear is that we have many people in evangelicalism who can check off ‘complementarian’ on a box but who really aren’t living out complementarian lives. Sometimes I fear we have marriages that are functionally egalitarian, because they are within the structure of the larger society. If all we are doing is saying ‘male headship’ and ‘wives submit to your husbands’ but we’re not really defining what that looks like...in this kind of culture, when those things are being challenged, then it’s simply going to go away...”

He’s right. Whenever I speak or write on this topic, I hear from men and women who say that they went into their marriages expecting to impose upon them the hierarchal structure advocated by the complementarian movement, but who found that, practically speaking, a relationship between two equal partners just worked better than a relationship between a boss and a subordinate.

“It just didn’t fit,” they often say. “Hierarchy felt awkward and imposed. It made so much more sense to work together as a team, to settle into roles based on giftedness rather than gender.”

This is exactly what happened to us. Even though Dan and I were both raised in a complementarian culture, our marriage was “functionally egalitarian” long before we began reevaluating our interpretation of those passages of Scripture so often used to support hierarchal-based gender roles.

We make decisions together. (No one holds a trump card.)

We share household chores. (No one gets out of doing the laundry or helping with the yard work based on gender.)

We don’t impose gender-based absolutes on one another. (I like football more than Dan, and nobody’s particularly concerned about that. Roll Tide!)

We don’t have a single leader. (Dan likes to say that “leadership” requires context. It’s not something you are; it’s something you do. So depending on the circumstances, sometimes I lead, and sometimes Dan leads. Sometimes I support, and sometimes Dan supports. We see our gifts, particularly our spiritual gifts, as complementary. We function best—as individuals and as a team—when we do what we’re good at and what we love, and when we cheer one another on. We also function best when our leadership looks more like service than authority, just like Jesus said.)

Moore is right. Complementarians are losing ground. And they’re losing ground for several reasons:

1. They are losing ground because more and more evangelical theologians, scholars, professors, and pastors are thoughtfully debunking a complementarian interpretation of Scripture and doing it at the popular level through books like The Blue Parakeet (by Scot McKnight), Discovering Biblical Equality (by Ronald Pierce, Rebecca Merrill Groothuis, Gordon Fee), How I Changed My Mind About Women in Church Leadership (by a who’s who of evangelical leaders), through evangelical colleges and seminaries that celebrate women’s giftedness to lead and are producing record numbers of female graduates, and through organizations like Christians for Biblical Equality.

2. They are losing ground because their rhetoric consistently reflects a commitment to an idealized glorification of the pre-feminist nuclear family of 1950s America rather than a commitment to “biblical manhood” and “biblical womanhood”—terms that many of us recognize as highly selective, reductive, and problematic. This reactionary approach often comes at the expense of sound biblical interpretation. (I touched on this in a post about Mark Driscoll’s interpretation of Esther and Vashti a few months ago. We’ll be talking about this a lot more in the weeks and months to come.)

3. And they are losing ground because, at the practical level, evangelicals are realizing that complementarianism doesn’t actually promote complementary relationships, but rather hierarchal ones.

Complemenarianism is patriarchy—nothing more, nothing less. (Though sometimes it is referred to as "soft patriarchy.") This was made crystal clear when John Piper announced months ago that Christianity is inherently masculine. Such a view can hardly be described as “complementary” when it excludes one gender entirely! We experience the same discomfort when we realize that, based on the “complementarian” understanding of gender, Fred Phelps would be more qualified to speak to your church on Sunday morning by virtue of being a man than someone like Lois Tverberg or Carolyn Custis James or Christine Caine. When a man with no biblical training whatsoever is considered more qualified to teach than a woman with a PhD in theology or a woman whose work in New Testament scholarship is renowned the world over, we are not seeing complementariaism at work, but patriarchy. (And, I might add, we are missing the Apostle Paul’s point to Timothy about teaching entirely—but that’s a topic for another day.)

Furthermore, as Russell Moore himself has observed, even married couples who identify as “complmentarians” are functioning as equal partners rather than forcing a hierarchal pattern onto their relationship that is highly prescriptive regarding gender. This should come as no surprise seeing as how a truly complementary relationship is one in which differences are celebrated, but not forced. If your marriage is like mine, this means that the complementary differences between you and your spouse often fall into gender-influenced norms (I am more emotional; Dan is more even-keeled), but not always (Dan is better at nurturing relationships than I am; I am more competitive). Rather than trying to force our personalities and our roles into prescribed molds based on gender, it just makes more sense to allow our natural difference to enhance and challenge one another. We lead where we are strong; we defer where we are weak.

Complementarianism isn’t working—in marriages and in church leadership— because it’s not actually complementarianism; it’s patriarchy. And patriarchy doesn’t work because God created both men and women to reflect God's character and God's sovereignty over creation, as equal partners with equal value.

In June I’ll be running a more in-depth series on the Bible and gender in which we will tackle some of those passages of Scripture that are used to promote hierarchy in the home and in church leadership, because I realize and respect the fact that that, particularly among evangelicals, it’s not enough to say that hierarchal-based gender roles don’t work; we must also be able to show that they are not required by Scripture. So stay tuned for that discussion!


What do you think? Are complementarians losing ground? Should it be called “complementarianism” when it’s really just patriarchy?




Review: Matt Chandler's "Explicit Gospel" misses on many fronts...

The Gospel from the Air
http://www.patheos.com/blogs/jesuscreed/2012/05/03/the-gospel-from-the-air/

by Scot mcKnight

Thursday, May 3, 2012

The Story of Re/Creation - "Aha, My Dear Watson, the Game's Afoot!"

Ah, the mystery of creation, unlearned in the story of Genesis, but known in our heart of hearts that there is a God who rules the deep and the heavens above with a soaring majesty that only He alone holds, and has, as Sovereign of creation, Ruler of mankind, righteous Lord of life and love.... Who dwells in the mystery of creation and furthest reaches of man's heart. Who comes on the wings of the wakening dawn and in the black still of the heavenly night. When all about shouts for attention soon lost upon the heats of the day and the cold of unfeeling mankind busied with the tasks of life's harshest demands unfailing in misery's blight.

Just what do we know of this dear Sovereign who calls Himself Yahweh (YHWH) unspoken in name by His ancient people Israel worshipped as their Protector/Keeper from a world of woe that earlier Jewish generations discovered all too true in their subservient bondage from Egypt's brick fields to Assyria horrific holds, from the Philistines foul servitudes to Babylon's exilic lands, when not keeping faith to their eternal Suzerainty-Lord who cut covenant with them under Abraham and Moses? Spoke blessings and curse to all who beheld this covenant cut for their protection and keep. Upheld unconditionally by the only one who could keep this covenant through the power of the Suzerainty's own sacrifice, heavenly Priest and one-day Ruler. He, who would rule not only the heavens and the earth - but one and all - through a divine wisdom mere seekers but pray to glimpse or discover. With a patient love and gracious heart full of compassion and mercy. Whose anger knows no bounds and whose holy justice must be propitiated. Just who is this God who calls himself  the great I AM refusing all heathen worship except that which subscribes to His sense of holiness and purity?

It is this same God whom all mankind wishes to know and has grasped by any number of religious instructions and institutions both man-made and divine, secular and holy, yet failing to apprehend the Divine's great mystery while pursuing this great God with equal passions of work and play, worship and prayer. "Yes, the game's afoot, my dear Watson," as all humanity lunges after the mighty works and power of this great God still unknown but speaking to our poor and trembling hearts with a majesty unbroken by our sin and hate, jealousies and despairs. Who is this God? What does He want? Where is His truth and love and beauty in a world driven by insanity and self-fulfilling psychoses and mania too disturbing to plumb except through escape, remorse or guilt?

Nay, this very God has come at a time when humanity's worlds have crashed and burned. When all around us feels like unknowing and baldest lies coming from the most learned mouths we dare hearken to yet falling short whilst beholding the wisdom of a God lying unknown at our very doorstep, bound in the darkness of our weary hearts, ignored by the work of our hands, our unseeing eyes and unhearing ears. What does He want? Nay, we know its very truth - our very selves! Who is He? Nay, none other than what our poor heart fears, the only Ruler who can rule our unruly hearts. Who rises with the dawn speaking peace on the whisper of the wind through the tender drops of rain and gentle birdsong instilling sanity within the roar of our uncertain dawns, humanity's fierce whirlwinds, and the blundering brass sound of a created world's nethering darkness, speculative fantasies and endless pursuits of the unholy - or the divine - by sundry human works and endeavor, organization, government and worship.

When all around crumbles at our feet and nothing feels right to our broken hearts. Where love is lost in selfish pleasure, cruel injustice, or maudlin pursuits lost and empty. Where Chaos is everywhere around and no less than within us in the relentless break of sound and fury making senseless the very thing that stands before us, around us, in us, and through us, within our very society's structures, and everyday worlds should we stop, look and listen. Man has not been left alone to seek mysteries unobtainable, unknowable, unfelt. Those very mysteries began at the very dawn of creation when all ancient men could but stop and hear with all the power held within the primordial breast to its undying soul and restless minds seeking for the divinity of the universe. Upheld by the only Creator who cast Himself within the hue-and-cry of lost Israel's plight in a land of lost pyramids risen to the hail of wicked Pharoahs vouchsafing their divine rulership over the land of the lost and damned. A Creator who came upon the wings of the dawn, in the freshness of the day, on the untold beauties of love and grace, speaking fey peace to our wandering hearts with a surety unlost and true. A Creator who holds within the folds of His heart those deepest truths of love found in a Savior's impassioned cross of selfless shame and unmitigated atonement through Calvary's bowed nob hill. Risen on a cross of sacrificial love-and-death for a creation lost-and-alone wandering a desert wilderness of skulls and valleys of dry bones unrisen and dead.

Nay, we have a great Shepherd and burning bush. His name is Jesus. The bible tells us so. From Genesis' first opening passages we meet this God as the Creator of our souls; through its Old and New Testament passages proclaiming our need for this God against a sin that would prevail; even to its ending chapters of triumphal reign and rule in the fiery/doomed book of Revelation where ends man's nethering reign. Where tells of a heavenly Kingdom come like the Temple of God to rule with a righteous order over a world created in holiness and death relenting heavenly rule against the will of sin and death. A Temple once begun on creation's dawn in the opening chapters of Genesis and built again to the resounding trumpet of hail-and-conquer in the last of Revelation. Whose occupant is the very God that created all that once rested in creative rule but listed to immediate fracture under willful sin's grievous weight. Whose Temple all mankind was invited as co-rulers to find beauty and worship in the things of God soon lost at the behest of sin and death. Now awaiting restoration and renewal through the only thing that can restore and renew - that Day of Atonement - come through Messiah Jesus, Israel's sent Deliverer and mankind's hope. Once come in the spoils of a rude manager blessed as God's very living temple to embracing joyful hearts. This day give all, give all to the Lover of our souls, the only Redeemer that makes sense to our untempled hearts of rebellion and shame. Who heals our flesh, baths our wounds, binds solve into the scars of guilt and terrible hurts through His very blood and shame, brokenness and own deep wounds. To this living Paschal cup of blessing we lift with thanksgiving as healing drink. Breaking the bread of fellowship with like-wounded supplicants and warriors to the bread of life. He who is the wine of eternal waters. The God of life and light. Lover of our souls in a world of wickedness and death.

R.E. Slater
May 3, 2012


* * * * * * * * * * * * * * * * *


Sherlock: A Character Who's More Than Elementary
Basil Rathbone (right) as Sherlock Holmes and Nigel Bruce as Dr. Watson in The Adventures of Sherlock Holmes, 1945.
AP Basil Rathbone (right) as Sherlock Holmes and Nigel Bruce asDr. Watson in The Adventures of Sherlock Holmes, 1945.

One of my favorite professors, the late Ian Watt, taught that there were four great myths of modern individualism: Faust, Don Juan, Don Quixote and Robinson Crusoe. This always got me wondering which, if any, pop-culture heroes might endure in the same way. James Bond? Luke Skywalker? The Avengers? C'mon. In fact, there's only one who I feel sure will last — Sherlock Holmes.

In the 125 years since Arthur Conan Doyle created the world's greatest detective, 75 different actors have played him in the movies, and scads more on TV, not to mention the countless knockoffs like The Mentalist or Mr. Spock, who once claimed Holmes as his ancestor.

Benedict Cumberbatch plays a modernized Holmes who carries a cellphone and gets his buzz from nicotine patches.
EnlargeHartswood Films/BBC for Masterpiece
Benedict Cumberbatch plays a modernized Holmes who
carries a cellphone and gets his buzz from nicotine patches.

We've had him as a teen in Young Sherlock Holmes, as a wise-cracking action star played by Robert Downey Jr., and as a retired beekeeper in Michael Chabon's terrific little novel The Final Solution, where he encounters the crime of the century — The Holocaust. Now he's been updated as a present-day Londoner in Sherlock, the British TV series that offers the best version of Holmes and Dr. Watson I've ever seen.

The obvious reason for Holmes' enduring appeal is that, while he possesses no superpowers — his parents weren't wizards, no radioactive spider bit him — his gifts are cool enough to be superhuman. Playing to our fantasies of being smarter than everyone else, Holmes performs jaw-dropping feats of perception.

Like the one in the first episode of Sherlock: Martin Freeman's Dr. Watson has known Holmes all of 90 seconds when Sherlock, played by Benedict Cumberbatch, talks about renting a flat together — and gives Watson a taste of just who, or maybe what, he's dealing with: an astute observer who picks up intimate details about Watson's personal life seemingly out of thin air. This Holmes is a bit of a showman, one who feels sure that he ought to be mythic.

He's right. Like all mythic figures, Sherlock embodies an archetypal aspect of the human psyche — in his case, the power of rational thought.

"I am a brain," he tells Watson in one story, "the rest of me is mere appendix." And as a brain he is the embodiment of the scientific mind. A relentless empiricist, he not only notices details that ordinary folks don't, but he also treats all of reality — from tobacco ashes to a dog that doesn't bark — as a collection of clues. He puts these clues together to solve baffling crimes, which can involve a pygmy murderer, a poisonous snake or a gigantic hound.

Now, lasting mythic heroes tend to emerge during periods of psychosocial tumult when old values are being threatened by new ones. Holmes came to life in 1887, during the waning years of a Victorian era in which everything from the traditional social order to the belief in God was being subverted. It's no accident that this same period produced three other literary creations who spoke to a sense of chaotic darkness bubbling beneath the surface of things: the blood-drinking Dracula, the murderously schizoid Dr. Jekyll and Mr. Hyde, and, of course, Peter Pan, who refused to grow up into the complicated world of adulthood. Their mythic power still persists, but mainly as metaphors like the Peter Pan Complex, or in the welter of hip vampires roaming our pop culture.

Sherlock remains Sherlock. Of course, darkness bubbles in Holmes' world, too. If he lacks the tragic dimension of Faust — a fellow thinking machine, but one with ambitions so grand they damn him — he's not a cipher like 007 or Hercule Poirot. His monomaniacal genius borders on sociopathology. It cuts him off from humanity.

He has but one friend, Watson — his Sancho Panza and our surrogate — and but one great love, Irene Adler, whose appearance opens Season 2 of Sherlock with a bang. When he's not solving crimes, boredom and melancholy lead Holmes to the violin — or cocaine.

Yet if Holmes' desire for oblivion hints at the lonely man lurking beneath the brilliant superman, it remains less potent than his sheer joy in asserting rational control over purveyors of chaos like his archenemy, Professor Moriarty. Detective stories are about learning the truth and restoring order. That's their power. And for Holmes, that's also their fun.

Indeed, one reason why Sherlock still feels so fresh is his pleasure in the chase. Never dull nor moralistic, he embodies that part of us that's turned on by a mystery, who when he hears of a murder, feels that special tingle and cries, "Come, Watson, come. The game is afoot!"


Related NPR Stories

Wednesday, May 2, 2012

Two Responses to the Book, "Against Calvinism" by Dr. Roger Olson


Recent responses to Against Calvinism
May 1, 2012
Comments

Here I post two e-mails that typify responses I’ve received from individuals about Against Calvinism. I’m not going to comment on them, just reproduced them here. I’ll let you, my faithful readers, decide what you think and comment on them. I’ve removed anything that would identify their authors.

The First Example:

“I recently read your book, Against Calvinism. I first became aware of your work when I heard the debate you participated in with Dr. Horton on the White Horse Inn podcast. I have leaned towards the Calvinist view of God’s sovereignty and will for the past few years and was eager to read your response to the parts of the TULIP that are particularly difficult for my finite mind to fully understand, being distorted by my sinful nature. To make it more interesting, my friend and I actually purchased both your book and Dr. Horton’s book to have a well-rounded presentation from both sides of the argument. My sincere hope is to be challenged in my understanding of this topic because I affirm what was said in your debate, that this is not a small theological matter but one of great importance, influencing everything from how we evangelize to how we view the Church.

I don’t want to waste any of your time because I know that you are a busy man, so I will cut straight to the point. I am very concerned with the way in which you approached your stance against Calvinism in your book. While I understand that you may disagree with the TULIP and many of the “young, restless, and Reformed” crowd, I do not believe that you made any compelling case for a non-Calvinist view. What I was most disappointed in with this work was the lack of Scriptural support for your views. I am certainly open to the plausible arguments that challenge my understanding of theology (because I stand firmly convinced that God uses the Body to sharpen itself) but these views MUST be based from Scripture. My concern is that the same “Reformed” pastors that you make sure to rebuke, all boldly offer Scriptural support for their statements, even if you do feel that it is being used out of context. Instead of rebuking them with Scripture that you believe says something on the contrary, it felt as if you went for an almost secular, agnostic approach to point out what you believe to be cracks in their philosophical foundations.

Secondly, while trying to point out what you feel is erroneous or even heretical within the TULIP, it often felt much more like you were putting God, the Omnipotent, on trial. I feel like I must warn you of the dangerous ground you inhabit by suggesting that if God is indeed the God of Calvinism, that you would not only cease to worship Him, but would refuse Him entirely. You and I are fallen creatures with distorted perceptions of truth, goodness, love, etc. For us, having been given revelation by God and redeemed by the blood of Christ, to suggest that if our theology is challenged on this subject that we would walk away from this God, who has no need to prove Himself to us, is utterly foolish. This kind of spiritual immaturity painfully parallels that in Romans 9.

Dr. Olson, I believe that you are fellow brother in Christ but I pray diligently that you would reconsider your argument as well as your words. Such talk seems much more suited for causing division and stumbling than for building up the Bride of Christ. While I will remain open to reproof concerning this argument, because I believe that we are biblically called to do so, I hope that are reminded that we have finite minds and must take great caution while pointing our finger at the Infinite God. Thank you for your time.”


The Second Example:

“It is hard for me to express my thankfulness for your work in putting Arminianism back on the intellectual table as well as broad Evangelicalism. I am completing a book I will shop around. My wife says the title is too bland. It ought to be “Confessions of an Evangelical.” A little voyeurism could help sales!!!! Anyway, I finally switched categories and self-identified as an Arminian. While reading your blog, a most excellent contribution, and your books, I found a way to move beyond the fatal determinism of High Calvinism. It has been a bondage of sorts to me over the last 30 years since my Westminster days. I could never look a man in the eye and say “you might have been chosen for eternal damnation for God’s own pleasure.” I mumbled something or other. But I never had my heart in it. Yet I could find no credible way out. You shined the flashlight on the path I could take. I took that path and feel a freedom theologically I have not had before. The path was there all along, but I couldn’t find a fellowship of careful thinkers who could partner with me. At Westminster the real opposite of the reformed christian was not the lost man but the Arminian man, as the Roman Catholic. This always amused me when I was there. It was like the phenomenon of Roman Catholics thinking their opposite was a Baptist rather than a non-Christian.

I think there are many Christians who are Calvinists because they want to have a high view of God’s glory. They love him with all their heart and want a theology that lifts him up as worthy and full of honor. Deep down they have questions about the deterministic soteriology. It does not ring true to them. But what to do? How can God be God without a Calvinistic ordo salutis? Street version Arminianism, which is mostly semi-Pelagianism, as you so often remind us, has so tarnished Arminianism in many minds, that it is not an option for thinking Christians.

You are also arguing for an inclusive Evangelicalism. High Calvinists are very suspicious of it. For them, it’s watered down Christianity. By my measure I would like to see you confront this at levels that are as sustained as your defense of Arminianism. This is an area where the Calvinists do significant damage. It’s not their beliefs that are so much at issue here but their sheer inability to welcome into fellowship sincere Christ-believers and Christ-followers from other traditions. This is fundamentalism of the Bob Jones kind and its inbreeding creates all manner of strange life forms.

Evangelicalism, for me, is a kind of preservative that keeps the laity from giving any one church the prerogative to claim all that is Christian as their own. With regard to this, I am not a severe critic of denominationalism. The development of denominations of many kinds not only keeps Christians from killing one another but it also leads to an awareness that there is a core that all Christians share. If there was only one denomination, everything that one denomination believes would be all that Christianity is. On the face of it, that could not be true, not in this world. The existence of many denominations forces the laity to an awareness that there is a center. And that center is Evangelicalism.”

  
End.



Books by Dr. Roger Olson
http://www.amazon.com/s/ref=nb_sb_noss_1?url=search-alias%3Dstripbooks&field-keywords=roger+olson



continue to -
 
 
 




 

The Shalom of God, Restorer and Healer of All Things


God on a Mission—Freedom and Love

by Thomas Jay Oord
May 1, 2012

In this, the final installment of my missional theology series, I look to the liberation and love a missional God provides.

Free, Free, Set Them Free

“The Spirit of the Lord is upon me,” said Jesus. Standing in his hometown temple, he continues reading a passage from Isaiah: “he has anointed me to proclaim good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free, to proclaim the year of the Lord’s favor” (Lk. 4:18-19).

Among the many ways biblical authors talk about God seeking and saving, the themes of healing and freedom from oppression appear often. Healing and deliverance are part of the well-being/abundant life/favor the Lord generously offers. And we desperately need the well-being – shalom – of God’s salvation.

In a world of brokenness, wholeness breaks in. This wholeness is evident in the local church I attend, in which a robust Celebrate Recovery ministry has emerged. Those in this group believe God empowers them to overcome hurts, habits, and hang-ups. God is their deliverer. Through this and other avenues in the church, many find God’s healing and deliverance.

The Apostle Paul says liberation comes from the Spirit and becomes effective through Jesus. “The law of the Spirit of life in Christ Jesus has set you free from the law of sin and death,” he says (Rm. 8:2). In this liberation, we see God again empowering us in ways that provide salvation from destruction.

A look at the overall scope of Scripture leads one to believe humans are the focus of God’s seeking and saving. But the Bible also says God cares about nonhumans. [1] In fact, Scripture says God intends to redeem all things. “The whole creation” hopes to be “set free from its bondage to decay and will obtain the freedom of the glory of the children of God” (Rm. 8:21-22).

We play a vital role in this mission. We can be co-laborers with God’s work for the redemption of all things. God acts first to call, empower, and guide us in love – prevenient grace. But God seeks our cooperation. This becomes clear in the Revised Standard Version’s translation of Romans 8:28: “We know that in everything God works for good with those who love him” (emphases added).

We can work for good with God. The healing and deliverance God has in mind involves our participation.

Love is On the Move

A God on a mission is a God on the move. And love is the primary and persistent intent of our God-on-the-move. A robust missional theology is a theology of love.

To love is to act intentionally, in response to God and others, to promote overall well-being.[2] God’s initial and empowering action makes response possible. We live in community with others to whom we also respond. We are not isolated individuals, and God desires the common good.

God’s love establishes God’s kingdom – or what I call God’s loving leadership. Here again, it is through Jesus we believe such things. Jesus preached God’s loving leadership as both possible and actual here in this life. And he proclaimed its fulfillment in the life to come.

As a young child, I learned a chorus I now sing to my kids. It derives from 1 John 4:7-8:Beloved, let us love one another. For love is from God, and everyone that loves is born of God and knows God. The one that doesn’t love doesn’t know God, for God is love.” John says our best clue about what love entails is this: God sent Jesus.

The God who seeks and saves is revealed best in Jesus Christ. This God of love desires that all creation live shalom. God works powerfully through love to fulfill this desire, and we are invited to join in this love project. The result is the healing, restoration, and liberation of all held captive to sin and death. This holy God revealed best in Jesus’ life, death, and resurrection is on a mission of love.

John takes these truths about God, love, and Jesus a bit further and concludes with this logic: “Since God loved us so much, we also ought to love one another” (4:11). Thankfully God makes love possible, says John: “We love, because he first loved us” (4:19). The empowering God enables us to love.

A missional theology supporting the endeavor to seek and save the lost is not based primarily on an evangelistic canvassing strategy. Nor is it based primarily upon duty and obedience to God. It’s not even based primarily upon worship. Strategies, obedience, and worship are all important. But missional theology is based primarily on love.

We ought to be “imitators of God, as dearly love children, and life a life of love, just as Christ loved us...” (Eph. 5:1, 2a). This missional ethic emphasizes generosity, listening and speaking, both influencing and being influenced by, enabling, mutuality, and community. It’s a strategy that cares for the least of these and all creation.

Conclusion

In short: God loves us, and we ought to love one another and love God. We ought to imitate God’s full-orbed love – agape, eros, and philia as we cooperate with God’s mission to seek and save the lost.

The God on a mission invites us on an adventure of love.



[1] For an exploration of a Wesleyan doctrine of creation, see Michael Lodahl, God of Nature and of Grace: Reading the World in a Wesleyan Way (Nashville, Tenn.: Kingswood, 2003).

[2] I explain the details of this definition from philosophical, scientific, and theological perspectives in my book, Defining Love: A Philosophical, Scientific, and Theological Engagement (Grand Rapids, Mich.: Brazos, 2010).




Evolutionary Creation: "Where to go next..."



c o n t i n u e d     f r o m  -

Thinking About Evolutionary Creation
http://relevancy22.blogspot.com/2012/05/biologos-thinking-aloud-together-parts.html

by Scot McKnight & Biologos




Where to go next...
R.E. Slater
May 1, 2012



Below are listed articles from Relevancy22's sidebar: "Science & Faith: Human Origins." As can be seen, there are other sidebars in the science/faith section each designed to - (i) help us ask better questions, (ii) think larger thoughts about Christianity and evolution, (iii) enable the Christian view to better sync up with 21st Century science, and lastly, iv) help us meld/integrate each position with the other. Please use them. I think the reader may find many questions answered if not in one article than in another when this is done.

Furthermore, I offer the "Proposed Theory" & "Eusociality" articles below as guides to this conversation but caution the uninitiated Christian non-evolutionist that these articles will be top-heavy with an evolutionary discussion of theology-in-process. Please note that they are written as gracious articles to help think through evolution from a Christian-Science perspective on how evolutionary creation can accord with the Genesis story of origins. And more importantly - of God's narrative to us of Himself.

However, before undertaking those reads one might first read the Nat Geo (National Geographic) articles also listed below (re: Neanderthal Man; Genome Studies) along with Dennis Venema's Biologos post and other similar articles on origin while asking how the traditional Christian understanding of Genesis relates to these academic findings from a theological perspective? When I did I found myself writing "How God Created by Evolution" and contributing to the "Eusociality" articles in the context of how it affected my traditional understanding of God, Adam and Eve, original sin, death, and Jesus as the second Adam, to the facts of evolution from a theological standpoint.

Importantly, I wanted to base these discussions of evolution from the viewpoint of an authentic-authoritative bible (sic, see the sidebar sections under Bible, and Hermeneutics, in this web blog) while avoiding any nuanced discussions about inerrancy.... That is to say, my concern lies with historical context versus an evolving sociological context that gradually removes itself from the historicity of the ancient Near Eastern texts. Asking questions like "What did the narratives first mean when they were written?" And "What have they come to mean now, rightly or wrongly, removed from those ancient cultural settings?" What will be discovered is that with the correctly applied hermeneutic the bible remains authentic and authoritative for the Christian faith, witness, worship, teaching, and ministry, without having to do any special kinds of scriptural gymnastics with the biblical texts when asking these questions. What also will be discovered is that our own theologies, pet dogmas, personal ideologies, convictions, and beliefs must first change to accomplish this understanding.... And I will warn you right now that this can be hard to do. Creating fear, threatening personal dogmas, dissettling our world-and-life view, and challenging our protective experiences. However, there's many articles on this web blog that can help the seeking postmodern Christian to usefully accomplish this task and discover that, in the process, it was well worth the time, effort, and anxiety.

So forgive my shorthand and scribbled thoughts here in this post. They were written based upon collecting the many hundreds of other previous articles I've reviewed through this past year's long-and-tedious labors in an attempt to formally update my own 20th Century modernistic faith into a 21st Century postmodernistic faith. In the process I found release from a dated evangelicalism into a more progressive form of evangelicalism that is better known as emergent Christianity. One which seems to comport well with the Christian faith I held, but which must, from time-to-time, "emerge" from its former self (or dogmatic cocoons) into a more "relevant" faith that is necessary for its progression, adaptation and survival (to put it into evolutionary terms!). We call this a process of deconstruction and reconstruction. Every believer goes through this when coming to Jesus as Lord and Savior. So each believer must continue to go through this process in all aspects of his/her life. Even academically.

Thus, when I first began this spiritual journey I thought it would only require a 500 year leap from the Renaissance Age until now when in fact it required a 2000 year leap from the New Testament era of the early Church until now. That was quite a leap and has left my head spinning. Overall, my spiritual journey began in 1999 and seems to have finally culminated this past year of 2011 making it a 12 year pilgrimage of seeking God's story and putting it aright with what I've been observing for so many past decades. It's a trek I'm glad to have made and think now that it can be useful to others coming from similar backgrounds to mine own. Hopefully this will be so.

Consequently, one of those fundamental changes will be in moving from a Young Earth creationism to an Evolutionary creationism requiring God's mediation of evolutionary process. It is not necessary to do this. But it will be one of those processes that must eventually be faced by a Christian when considering the discoveries of science and reading the Genesis Story of Creation within scientific context. During this time of investigation I always had told myself that God is big enough to create the earth and its humanity by either theory - with, or without - using the process of evolution. But the natural evidence suggests that God has chosen to create through the process of evolution (despite the Darwinian atheist/agnostic who claims that God was never - or maybe never! - (with)in this process!). It seems like heresy to speak of an evolutionary creation from the text of Genesis when literally read from the viewpoint of a subjective dogmitism. But in time this line of evolutionary reasoning will prove to be tremendously enriching to the Christian faith as I've attempted to provide through the "Science and Faith" sidebars of Relevancy22.

It uplifts the Bible back to its place of authority and authenticity when read in this fashion rather than when read by the unbelieving evolutionary public of a Bible containing storybook ideas couched in mythological imagery and limited by an ancient cosmogeny mindset that speaks more like a fairytale at best. And useless for today's more nuanced, scientifically-minded public. It is the argument here that both the Christian believer and the non-Christian believer each have mis-representational (if not fanciful) beliefs about the true Genesis story. And that organizations like Biologos are doing a greater justice in helping Christianity, and the reading public at large, the greater service in declaring both for science and the proper reading of Scripture as we have discussed here again and again and again.

Thus, I'm fine with those who wish to say "But God has created creation immediately and without process." That is a personal choice and one that must be allowed. But if we are to go by the cosmic, geologic, and biologic fossil records as true and not deceptive, then creational origins will require a "mediated process" such as we have now constructed by the evolutionary sciences of physics and astronomy, geology and environmental sciences, human anatomy and the biological-psychological-sociological human sciences. These latter speak with one voice - and that voice is saying that science is observing a mediated process of creation known as evolution. To which the Christian evolutionist will say required the ever present hand of God through a time period of birth and evolution - even until now as God's Kingdom continues to break into the kingdoms of man!

Lastly, throughout my personal journey I've sought to re-discover basic epistemic/theological truths of God (cf. sidebar: Theism), questions of life and death, and our place in the universe. Thus, I've created this blog as a way to further help other believers exploring similar biblical themes of contemporary interest. I trust it may be of help to you as a fellow explorer with me of the theological themes of the universe. My confidence comes from the power of the Holy Spirit who will lend His holy light of illumination and inspiration within our critical exploratory searches and examinations of God's Word and revelation through nature. Thank you for your consideration.

R.E. Slater
May 1, 2012

 
 
Biologos Video Series - From the Dust
4/18/12

Eusociality and the Bible, Part 2 of 2

4/18/12

Eusociality and the Bible, Part 1 of 2
4/17/12


Critique of Tim Keller's "Creation, Evolution, and...
4/11/12


How God Created by Evolution: A Proposed Theory of...
1/6/12


Dennis Venema + Biologos - Genomic Observations on Adam and Eve
11/8/11


Pete Enns - The Evolution of Adam, Parts 1, 2, 3
11/8/11

Human Migration Maps

10/21/11

 NatGeo - 2008 Human Genome Study
8/9/11


 The Neanderthals
7/4/11


Christianity Today - The Search For the Historical...
6/3/11


NatGeo - The Human Genome Project after 10 Years
6/3/11