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

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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

Saturday, February 23, 2013

Roger Olson: "Why I Am Not a Fundamentalist (or Conservative Evangelical)"

 
Why I Am Not a Fundamentalist (or Conservative Evangelical)
 
What I think is that many, perhaps most, conservative evangelicals have erected Old School Princeton theology, Hodge and Warfield especially, as authoritative such that any interpretation of Scripture fundamentally in conflict with what they believed must be viewed with suspicion if not rejected out of hand.
 
There’s a sign on the interstate some miles south of where I live. It promotes tourism to a little town a way off the interstate. The sign says “Gently resisting change since 1872.” Whenever I see it I think of conservative evangelicals I know and Hodge’s Systematic Theology which was published in that year. Sometimes I would like to take that sign (that is, make a copy of it) and erect it outside the entrance to meetings of conservative evangelical theologians. Recently, however, I think I would have to add “Not so” before “gently.”
 
 
 
* * * * * * * * * * * * * * *
 
 
What Is “Fundamentalism” and Who Is a “Fundamentalist?”
Here “militant” does not mean “violent.” It means aggressive, pro-active (some would say “reactionary,” organized and vocal.
 
Early fundamentalists disagreed about many things: the sacraments/ordinances, church polity, eschatology, modern (as opposed to biblical) miracles, predestination and free will, etc. But they agreed that liberal (“Ritschlian”) theology and higher criticism of the Bible were very serious assaults on “real Christianity” that needed to be confronted and stopped. Their collective attitude was that “theological modernism” (as I described it in my earlier post about liberal theology) was false Christianity in the same way that, say, Mormonism and Christian Science and Jehovah’s Witness teaching was false Christianity. But unlike those, it was inside the churches and their colleges and seminaries. It needed to be rooted out and if it couldn’t be true Christians would have to leave those denominations, colleges, universities, seminaries, etc., and found ones committed to true Christianity.
 
They were, in other words, early twentieth century Puritans. Exactly like the Puritans of the seventeenth century, the early fundamentalists believed the churches needed to be purged of heresy and everything linked with it symbolically. And that’s where the trouble started—what that meant. What did it mean to purge the churches and Christian organizations of everything symbolically linked with heresy? And how to root out hidden heresies and heretics?
 
Scholars disagree about the birth of the term “fundamentalism.” Many, perhaps the majority, insist it was coined by Baptist editor Curtis Lee Laws in 1920. That may be true of the “-ism.” But the root “fundamentals” was being used before then as various groups listed the essentials of true Christianity as “fundamentals of the faith.” The booklets titled The Fundamentals were published in 1910 and 1911. These were articles written by leading fundamentalist scholars and ministers—defending what they saw as the essentials of Christianity with a strong anti-liberal flavor. (However, ironically, many of the authors would later not fit the emerging fundamentalist profile.) 1919 was the year William Bell Riley founded the World Christian Fundamentals Association and added premillennialism to the list of essential Christian beliefs—a move that excluded many people widely recognized as fundamentalists (especially those in the Reformed tradition such as J. Gresham Machen).
 
So that was early, original fundamentalism. Most contemporary conservative evangelicals would probably have been fundamentalists then. Except in Riley’s mind. He and his Texas friend J. Frank Norris joined hands across the Mason-Dixon Line (imaginary as it is in the Midwest) to forge a new, more militant, and exclusive form of fundamentalism. Many fundamentalists were swayed by Riley’s and Norris’ strict and exclusive approach. A divide began to open within the fundamentalist movement—between the narrow, exclusivist camp that absolutely eschewed evolution in any form, including “progressive creationism,” insisted on strict biblical inerrancy and literal interpretation (e.g., of Daniel and Revelation including premillennialism and eventually pretribulational dispensationalism) and the somewhat more moderate Reformed camp that followed Machen when he founded Westminster Theological Seminary in Philadelphia. There were those in that camp, however, who were more militant and exclusive than Machen and eventually broke off to found hyper-conservative groups and institutions. Carl McIntire was one of them.
 
Because of this evolution within fundamentalism (no pun intended!), scholars tend to talk about “pre-1925 fundamentalism” and “post-1925 fundamentalism.” The main movers and shakers of the fundamentalist movement after 1925 (the year of the infamous Scopes Trial in Dayton, Tennessee widely regarded as a huge humiliation for fundamentalism) informally added “biblical separation” to the list of essentials of authentic Christian faith. That is, true Christians will refuse Christian fellowship with outright heretics and apostates and theological modernists and liberals (such as Harry Emerson Fosdick and his ilk) belong in those categories. Fundamentalists began founding their own separate Protestant institutions and denominations, publishing houses and missionary agencies. Many organized “Bible institutes” (where the Bible was supposed to be the basis of the entire curriculum) and urged, even required, Christian young people to attend only those after high school. Throughout the 1930s American fundamentalism especially flourished, but somewhat underground and almost invisible to the mainstream media and religious organizations (such as the Federal Council of Churches).
 
But something new began to happen within the fundamentalist movement that further fractured it and, in my estimation, anyway, killed it as a movement. That was the introduction by fundamentalist leaders of the doctrine and practice of “secondary separation.” This meant that pure Christians ought to shun Christian fellowship with other Christians who did not practice “biblical separation.” Thus, when Billy Graham, a fundamentalist when he began his ministry, began to allow Catholics and liberal-leaning, “mainstream” Protestant ministers to cooperate with and support his evangelistic crusades, leading fundamentalists criticized him and withdrew their support from him.
 
I believe the fundamentalist movement broke apart into several, often competing, movements practicing different degrees of separationism in the 1940s and 1950s. Many conservative and revivalistic Protestants left fundamentalism and joined the “neo-evangelical movement” launched by Harold John Ockenga and others in 1942 (the year the National Association of Evangelicals was founded). However, the fundamentalist movement left behind an ethos. And that is how I identify a fundamentalist—by his or her embodiment of the fundamentalist ethos. The criteria cited at this post’s opening describe that ethos.
 
A true fundamentalist minister, for example, will usually not join a local “evangelical ministerial alliance” (or whatever it may be called). Now, to be sure, some ministers within such an alliance may display fundamentalist traits, but a true fundamentalist, though he may be sympathetic with some of the alliance’s goals (e.g., to provide high school graduates with a Bible-based, united, city-wide, baccalaureate service) will avoid full participation in it. He will probably seek out other fundamentalist ministers for fellowship and cooperation. These fundamentalist alliances tend to be small and fracture easily because of disagreements about fine points of doctrine, practice and Bible interpretation.
 
The fundamentalist ethos is rarely “pure.” That is, it can be discerned in partial manifestations. Whenever any of the seven criteria mentioned at this post’s beginning are apparent I suspect a fundamentalist ethos is present (in a person or a movement or an organization).
 
I have met people who call themselves fundamentalists who do not exhibit most or any of those traits (criteria). Usually they are using the label in its original (“paleo-fundamentalist”) sense—pre-1925. I have no quarrel with them and if they want to be called fundamentalists when I would categorize them as simply conservative evangelicals, that’s fine. But in certain contexts I would not call them fundamentalists because that will automatically be misunderstood. Among the literati of American religious history and historical theology, anyway, “fundamentalism” is usually understood in terms of the 1930s and afterwards movement with defining prototypes such as the previously mentioned Riley, Norris, McIntire, Rice and (not previously mentioned) Bob Jones, Richard Clearwaters, and Jerry Falwell.
 
I have before mentioned a phenomenon I call “neo-fundamentalism.” That is my term (others may use it differently) for people who embody a fundamentalist ethos but have wedged their way into neo-evangelical circles calling themselves “conservative evangelicals” and finding acceptance as such. Here is an anecdote to illustrate that. About fifteen years ago I noticed that a seminary historically noted for being fundamentalist (in the historical-theological sense) had set up a table in the evangelical college where I then taught to recruit undergraduates. I approached the recruiter, a relatively young (early middle aged) employee of the seminary. I told him I would have difficulty recommending that any of my students attend his seminary. He asked why. I told him that the seminary had a reputation for being fundamentalist. He said “No, we’re changing. We’re evangelical now.” So I asked him this question: “If Billy Graham volunteered to preach in your seminary’s chapel free of charge, no honorarium expected, would your president allow it?” His slightly red-faced response was “We’re moving in that direction.” Enough said. Now, that is not to say no fundamentalist seminary would allow Billy Graham to preach there. Some might. But a seminary that calls itself “evangelical” and would refuse to allow him to preach there is almost certainly fundamentalist whether it uses that label or not.
 
I could cite numerous similar stories of encounters I have had with people who call themselves evangelicals but who operate out of a fundamentalist ethos. Also when I taught at that evangelical college I was accosted by a local pastor who is widely known as an evangelical leader who was furious, livid, that the college’s president had invited Robert Schuller to speak there. Now, I wasn’t particularly thrilled by the president’s decision, either, but I wouldn’t be furious or livid about it. When I pointed out to the pastor that the college’s (and denomination’s) roots are in Pietism and therefore irenic he said “’Irenic’ is just a term for doctrinal indifference.” His fundamentalist ethos appeared there and then.
 
 
 

R. C. Sproul, Arminianism, and Semi-Pelagianism

R. C. Sproul, Arminianism, and Semi-Pelagianism
February 22, 2013
 
Many years ago, as I was emerging out of my fundamentalist-Pentecostal cocoon into the larger world of evangelicalism (during seminary studies at an evangelical Baptist seminary) I was helped by the writings and teaching of several leading Reformed evangelical theologians. James Montgomery Boice, pastor of Tenth Presbyterian Church in Philadelphia and publisher of Eternity magazine, was one of them. Not only did I read his books and articles in Eternity; I also studied under him at seminary. He took a sabbatical from his pulpit to teach homiletics at my seminary—something nobody at that seminary seems to remember! But I still have the sermons I wrote for his class and his handwritten notes on them. (He gave them good marks.)
 
Another Reformed evangelical theologian who helped me was R. C. Sproul who wrote many articles for Eternity (a now defunct magazine I have discussed here before as especially helpful to me during my student years and the first publisher of my own writings—two book reviews written when I was still in seminary). Of course I knew Sproul was a Calvinist, but so were some of my close relatives. Back then there was no hostility between evangelical Arminians and evangelical Calvinists. While in seminary I served on staff of an independent Pentecostal-charismatic church that was thoroughly Arminian. We worked in close cooperation with Reformed churches on evangelistic and other endeavors. We sometimes joked with each other about our theological differences, but there was no sense from either side that one was “more Christian” or even “more evangelical” than the other.
 
While in seminary I found my interests focusing on Christian history and especially historical theology and I learned, among other things, that something called “semi-Pelagianism” is a heresy. The Second Council of Orange condemned it as such in 529. Even then, of course, I wondered why a Catholic synod of bishops held so much weight for Protestants, but I agreed that semi-Pelagianism is biblically in error as well as seriously out of step with both Catholic and Protestant traditions (even if many in both folds fall into it out of ignorance).
 
I think it was while reading Louis Berkhof’s systematic theology that I first encountered the idea that semi-Pelagianism and Arminianism might be lumped together. That was during seminary. But it wasn’t until I was in my doctoral studies that I first encountered a blatant identification of Arminianism as semi-Pelagianism. I was serving as youth minister and director of Christian education at a Presbyterian church and teaching an adult Sunday School class. Most of the people in the class had grown up Presbyterian. I chose to have them read and discuss Presbyterian theologian Shirley Guthrie Jr.’s (that’s a man) Christian Doctrine—a fine one volume presentation of basic Christian doctrine from a Reformed perspective. There I ran into it—James Arminius used as the example of a semi-Pelagian view of election. I knew he was wrong about that and told the class, but they were hardly interested as none of them believed in election anyway! (This was a “northern Presbyterian church” in the deep South and most of the good folks were not Calvinists in spite of the Westminster Confession of Faith.)
 
When I began teaching theology at an evangelical Baptist college I used Guthrie’s book as a primary text in an introduction to doctrine course. It was so readable and full of good illustrations that I thought students would like it and I could correct his errors in my lectures—which I did. But every semester I became more annoyed at his use of Arminius as the example of semi-Pelagianism that I considered using some other textbook. Eventually someone edited Millard Erickson’s Christian Theology (three volumes to one) and I began using that. When I ran into Guthrie at a professional society meeting, I very respectfully confronted him about his error. He said I should write to him about it and he would consider changing it as he worked on a revision that was already in progress. I did that and the revision treated the subject somewhat better although not entirely to my satisfaction.
 
Throughout the 1990s I kept hearing rumblings about a new stirring of Calvinism among young evangelicals and I began to experience it among my students, many of whom were attending Bethlehem Baptist Church pastored by John Piper. I received the first issue of Modern Reformation magazine in 1992. It was dedicated to criticizing Arminian theology and many of the authors identified it as semi-Pelagian. I wrote a letter to the editor (Michael Horton) arguing that true Arminianism is not semi-Pelagianism and he published it with a lengthy response. That began our now twenty-plus year conversation about this.
 
Sometime late in the 1990s I heard a taped talk by R. C. Sproul where he simply used “semi-Pelagianism” as a synonym for “Arminianism.” In that talk (I don’t know where it was given) he divided evangelicals into two camps—“Augustinians” and “semi-Pelagians.” He treated semi-Pelagianism as a legitimate evangelical option (in contrast to Pelagianism) while criticizing it for minimizing the sovereignty of God. I could tell that by “semi-Pelagianism” he meant Arminianism.
 
I began to formulate a plan to write a book about true, classical Arminian theology. Several publishers expressed interest in it and I went with my friends at InterVarsity Press. Arminian Theology: Myths and Realities has been well-received both here in the U.S. and in other countries. It is being translated into Portugese for the Brazilian evangelical audience this year. I continue to receive e-mails from around the world thanking me for writing it—some of them from Calvinists who admit that reading it convinced them that Arminianism is not what they had thought.

In 2009 I wrote to Sproul and gently corrected his identification of Arminianism with semi-Pelagianism. I offered to send him the book if he would read it. I received his reply dated July 17, 2009. He addressed me as “Dear Roger.” He wrote that “I do not identify semi-Pelagianism with Arminianism, but as you indicate in your letter, that I see it as a variety of semi-Pelagianism. … All Arminians are semi-Pelagians in the sense that we have a relationship of genus and species.” He went on to explain that what “differentiates all forms of Augustinianism from all forms of semi-Pelagianism at bottom is the question of the efficacy of prevenient grace.” According to him, Arminianism is semi-Pelagian because it denies that grace is effectual.

I sent Sproul a signed copy of my book and asked for his response. In it I argue that “semi-Pelagianism” is more than denial of the efficacy of grace for salvation; it is the affirmation of the human initiative in salvation—which Arminians deny. I did not receive a response, so I don’t even know if he read the book. (I have given it to several Calvinist acquaintances and asked them to respond. Most did not.)

I am convinced that the identification of Arminianism with semi-Pelagianism has become a major polemical tool in the current resurgence of Calvinism among especially American (now spreading to other counties) young Christians. In other words, Sproul and other influential Calvinists present only two options: Calvinism and semi-Pelagianism and label the latter a denial of salvation by grace alone.

But what about Sproul’s definition of semi-Pelagianism? I can say quite confidently that he is wrong. “Semi-Pelagianism” is not any denial of effectual grace (i.e., what is commonly called “irresistible grace”). Every scholar of historical theology knows that “semi-Pelagianism” is a term for a particular view of grace and free will that emerged primarily in Gallic monasticism in the fifth century in response to Augustine’s strong emphasis on grace as irresistible for the elect.
 
According to historical theologian Rebecca Harden Weaver of Union Presbyterian Seminary (Virginia), whose book Divine Grace and Human Agency: A Study of the Semi-Pelagian Controversy (Mercer University Press, 1996) is the only English language monograph dedicated solely to semi-Pelagianism that I am aware of, “semi-Pelagianism” is tied inextricably to the teachings of Gallic monastic critics of Augustine and most importantly (prototypically) John Cassian. Cassian and certain other Gallic monks (“Masillians”) argued that although God may initiate salvation with grace, for many people the initiative is theirs toward God. That is, God waits to see the “exercise of a good will” before responding with grace. This is what was condemned (along with predestination to evil) at Orange in 529.
 
“Semi-Pelagianism,” then, is the view that “The beginning of faith may have its source in the human agent, although it will not always have its source there.” Furthermore, to compound Cassian’s non-Augustinian view of free will and human initiative in salvation, he taught that “The free will, even in its fallen condition, is not totally unable to will the good” and “the emphasis [of Cassian’s doctrine] falls on vigilance, unceasing struggle, in the attainment of salvation.”
 
This is the standard definition/description of semi-Pelagianism. But in some Reformed circles it has been broadened out to include any and every denial of the irresistible efficacy of grace (for the elect). That’s too broad and it departs from historical tradition in identifying what semi-Pelagianism is. That would be like me using “supralapsarian” to describe all denials of free will. I would be quickly challenged and corrected by especially infralapsarians like Sproul.
 
I was disappointed that Sproul did not respond to my book. He asked for a copy of it and I sent it with the intention that he would read it and respond. It’s been almost five years now. Perhaps life circumstances have prevented it, but I would like very much to know what other Calvinists who have misrepresented Arminianism in the same manner have to say about my book and its central argument that Arminianism is not semi-Pelagianism.
 
In the book I quote numerous Arminian theologians, from Arminius himself to Thomas Oden, to show that all classical Arminians believe that the initiative in salvation is God’s grace (prevenient grace) and that any good humans do, including the first exercise of a good will toward God, is so enabled by grace that there is no room for boasting.
 
Of course, even Calvinists who come to admit that Arminianism is not semi-Pelagianism will reject it. But my personal project in all this has not been to convert Calvinists to Arminianism; it has been to get them and Arminians to recognize what Arminianism really is in contrast to the widespread misinterpretations and misrepresentations of it.
 
 
 
* * * * * * * * * * * * * * * *
 
 
Problems with Calvinist Polemics against Arminianism
http://www.patheos.com/blogs/rogereolson/2013/02/problems-with-calvinist-polemics-against-arminianism/
 
by Roger Olson

Friday, February 22, 2013

Review: "Half the Church," by Carolyn Custis James


Half the Church: A Brief Interview with Carolyn Custis James
 
I admire Carolyn because she says what needs to be said respectfully and with power. She is not shy about ruffling some feathers, if that’s what it takes. And it usually does.

Whats the back-story that led you to write Half the Church?
 
Half the Church opens with, Sometimes when youre searching for answers, you get more than you bargained for. When I started searching for answers to personal questions I was asking for myself—about God and about his calling on me as a woman—I had no idea I was wading into one of the most important (certainly one of the most controversial) issues facing the 21st century church. I didn’t imagine where that search would take me either.
 
I started asking questions when my life veered off course and I became the first women in my family who didn’t marry during or immediately after college. Instead of following the traditional roadmap for women, I joined a sizable and largely forgotten demographic of women who live outside the parameters drawn for women by the church. Messages for women coming from the church say a lot about women as wives and mothers, but rarely acknowledge or champion other paths we follow.
 
Furthermore, Christian discussions about women tend to focus largely on women in American pews, excluding women in other cultural settings, ethnic groups, socio-economic classes, and circumstances.
 
I came to the realization that we weren’t asking big enough questions of Scripture or challenging our conclusions by the real experiences of real women and girls in a fallen world.
 
I wanted to know how big God’s vision is for women? Will it hold up under the 21st century pressures bearing down on women’s lives? Does it equip us to advance boldly into the future or does it summon us to retreat into the past? Can the Bible still speak with relevance into the diverse lives of every 21st century woman and girl or should we, as many women are doing, simply move on without it?
 
So by asking those questions, what have you found?
 
This is much bigger than questions about me. And the stakes are a whole lot higher than just my personal concerns. Living with a small vision of God’s calling on your life has serious consequences. God’s mission in the world suffers setbacks when women settle for letting others take care of things or believe they’re out of line if they step up and lead.
 
The Bible contains too many examples of God calling his daughters to violate cultural conditioning and religious expectations by stepping up and leading for us to think it’s okay to take a backseat to what God is doing in the world. When God created the woman, he wasn’t making more work for the man. He was providing real help for a staggering mission—advancing God’s kingdom on earth. We’ve lost sight of that.
 
I found a vision for women that is bigger than I ever imagined and raises the bar for all of us no matter who we are, where or when we live, our marital status or circumstances, or what we see when we look in the rearview mirror. These callings apply to every woman and every girl from first to final breath.
 
We are God’s image bearers—which isn’t simply descriptive. It is a mission that necessitates knowing and representing God and joining his mission in the world. We are ezer-warriors alongside our brothers in the battle against the Enemy that commenced in Eden. God created the woman after making the emphatic blanket statement that “It is not good for the man to be alone.” God is the Ezer of his people, so this is a major way women uniquely image God. We belong to the Blessed Alliance of male and female image bearers mandated by God to be his vice-regents—ruling and looking after things in this world on his behalf.
 
This vision frames every woman’s story and calls her to strive to be more, never less. And despite apprehensions to the contrary, this is not a win for women and a loss for men. God doesn’t do that kind of math. When women step up to answer God’s call, the men in their orbit will benefit.
 
 
How did learning these things impact you?
 
It was a wake-up call for me.
 
I grieved my own complacency and wasted years. I knew I needed to change—to let go of old ways of thinking and to embrace responsibility for my part in God’s work even when it means moving out of my comfort zone.
 
What was the biggest aha moment in writing this book?
 
Actually there were several. But this one reshaped the entire book, including the title.
 
In 2009 I was stunned to see the connection between my work and what Nicholas Kristof and Sheryl WuDunn call the “paramount moral challenge” of the twenty-first century.” Their book, Half the Sky: Turning Oppression into Opportunity for Women Worldwide, exposes how low values of women and girls result in sex-trafficking, honor killings, child marriages, female genital mutilation, gang rape, etc. Their statement, “Americans of faith should try as hard to save the lives of African women as the lives of unborn fetuses,” hit me squarely between the eyes. I knew first, that we have a message that completely undermines the devaluing of women and girls and second, that we have responsibility to do something about this crisis.
 
Half the Church needed to be more than a reassuring and empowering message for women. God’s vision for his daughters is a call to action for God’s justice that demands a response. As God’s image bearers, this crisis is our responsibility. I was deeply encouraged that Sheryl WuDunn endorsed my book. Now many are reading both books together.
 
What surprised you most after publishing Half the Church?
 
Well, I wasn’t surprised that my book drew criticism. What did surprise me, however, was the fact that any thoughtful Christian could read a book that sounded the alarm about unspeakable suffering in the world and come away irked and obsessing over the fact that I didn’t address women’s ordination or male headship over women. Really? Women are being raped 24/7, little girls are being killed for being girls, and you’re miffed because your party line wasn’t endorsed? I still don’t get it—how American evangelicals can be so short-sighted and self-absorbed?
 
The best surprises are seeing how this message continues to change women’s lives and how God is using his daughters to change the lives of others. One of the biggest surprises was learning my book had inspired a woman to lead a group of women to climb Mount Kilimanjaro to raise awareness and funds to combat sex trafficking. Forty-eight Freedom Climbers (ages 18-73) tackled that climb. They raised $300,000, made two Guinness World Records for the most climbers attempting and the highest percentage summiting, and are gearing up to climb to the Mount Everest base camp this year. These are the kinds of stories that motivate me to continue to write.
 
Like I said, Sometimes when youre searching for answers, you get more than you bargained for.”
 
 
 
 
 
Synergy - the whole church
 
 
http://synergytoday.org/
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

Tuesday, February 19, 2013

When God Doesn't Answer Prayer

 
By Dorothy Greco
February 18, 2013

Dorothy GrecoDorothy Littell Greco divides her time not-so-neatly between writing, making photographs, pastoring, and keeping three teenage sons adequately fed. She lives and works in the Boston area and is a reluctant Patriots/Celtics/Bruins/RedSox fan. You can check out more of her words and images at www.dorothygreco.com 
 
When God Doesn't Answer Prayer...
At least, how we want Him to answer it.
 
Our all-powerful, all-loving God encourages us to ask Him for what we want. But sometimes, after we’ve put it out there, He seems to turn and walk in the opposite direction. We are left with questions. Why did He want us to pray if He was just going to say no, anyway? We were praying “wrong” in the first place? What are we supposed to do now?
 
I have repeated this cycle multiple times. More than a decade ago, I began experiencing unrelenting fatigue, muscle soreness and waning strength. Countless tests and doctor visits later, I received the diagnosis of chronic fatigue and fibromyalgia. For the next five years, I politely asked God for healing, then demanded healing, then finally gave up hope for healing.
 
As a result, I have been accused of lacking faith by earnest friends and prayer ministers. I’ve confessed and repented of every sin I can think of, wept, protested and spent more than a few days crippled by despair.
 
We tend to have one of two responses when what we asked for is not given in a timely fashion: trying harder or angry blaming.
 
Apparently, I am not the only one who struggled because of unanswered prayer. Last week, I invited friends to fill in the blank on my Facebook wall: “Unanswered prayer ... ” I received more than 40 responses, including the following: is deeply disappointing, makes me feel unloved, feels like a betrayal, is confusing, can be overwhelming, or is business as usual.
 
Some of our bewilderment emerges because we actually believe that God is all powerful and that He not only wants us to come to him like little children, but also encourages us to ask Him for everything from babies, to spouses, to jobs, to housing to help losing weight. Hence—the disconnect when He doesn’t always give us what we want.
 
This paradox reminds me of our youngest son’s attitude at Christmas. He starts composing his gift list in September, and for the next four months, he will revise, add to and shamelessly share it. Yet when Christmas day rolls around, he is filled with dread—because experience has shown him that though we are good parents, we don’t always give him precisely what he requested. He has told us, “Why bother asking me if you aren’t going to buy me exactly what I want?”
 
Isn’t this how we feel about our heavenly Father? We tend to have one of two responses when what we asked for is not given in a timely fashion: trying harder or angry blaming.
 
My five years of spiritual activism post-diagnosis offer you a snapshot of trying harder. I succeeded only in wearing myself out and spiraling deeper into doubt. None of us can make ourselves worthy—that only comes as a gift from Jesus.
 
Angry blaming similarly leads us into a dead-end. In night four of an insomnia jag, I remember spewing at God, “Why don’t you help me get to sleep? The Bible tells me that you give sleep to those you love! Don’t you love me?” Powerlessness is its own form of suffering. When we’ve run out of other options, anger and blame give us the illusion of control. But it really is only an illusion. It didn’t help my faith and it certainly didn’t help me to sleep.
 
For us to avoid these and other unhelpful responses when our prayers aren’t answered the way we’d hoped, we need to zoom out and glimpse the larger story.
 
What if, rather than interpreting God’s “no” or “not yet” as punishment or indifference, we view it as an invitation to be transformed?
 
Every day, there is an epic battle being waged for our hearts. The enemy of our soul has an entire arsenal at his disposal but his go-to weapon is doubt. Adam and Eve didn’t disobey because they craved the apple, but because they fell for the serpent’s ruse that God was withholding good things from them. If you ever find yourself doubting God’s love or questioning His character, push back—hold to what you know to be true.
 
Expressing gratitude also helps to defuse our despair and suffering. Due to fibromyalgia, I can no longer book all-day photo shoots—but I can still see. I can no longer play basketball with my sons—but I can walk and I constantly thank God for these gifts. Turning our hearts to God in gratitude has the capacity to flip our disappointment upside down.
 
Finally, we must be willing to explore any attachment to entitlement that might contribute to our resentment of how God has answered our prayer. We live in a consumer society and have become accustomed to getting what we want, when we want it. Jesus does not promise to give us everything that we want but rather asks us to sacrifice everything—including our own desires for a specific outcome or result. This changes everything when it comes to how we pray.
 
What if, rather than interpreting God’s “no” or “not yet” as punishment or indifference, we view it as an invitation to be transformed? C.S. Lewis writes in The Problem of Pain, “We are a Divine work of art, something that God is making and therefore something with which He will not be satisfied until it has a certain character.”
 
The possibility that waiting and suffering have the capacity to transform us offers us profound comfort while crushing our fear of God being fickle. Rather than needing God to answer my accusatory questions of “why,” I am free to ask, “How can I find You in the midst of this?” This inquiry provides us with the traction we need to move beyond our pain and into the transformation that God has for us.
 
 
 

Understanding Christianity's Jewishness

 
Christian Judaism
 
by Scot McKnight
Mar 20, 2012
 
E.P. Sanders famously said the problem with Judaism for contemporaries of Paul was that it was not Christian.
 
Sanders was a lightning rod, and at the same time, a lighthouse, for scholars in the late 1970s and 80s, and his legacy — usually called the “new perspective” (language used by Tom Wright and Jimmy Dunn) — has been that while there is a clear difference between “Judaism” and “Christianity,” that relationship in the 1st Century — and perhaps a lot longer — was not so much two kinds of religion but varieties within one religion, namely Judaism.
 
So the debate is often, Do we call “it” Christian Judaism (a Christian form of Judaism) or Jewish Christianity?
 
[My own opinion is to call it "Messianic Christianity," even as our faith is the same, making both one and the same, and placing the onus on us to understand the Jewishness of Christianity; and on the Jewish Christian on understanding its transnational, transcultural, transtemporal implications. - res]
 
And what are the consequences of seeing Christianity — the 1st Century kind — as a kind of Judaism?
 
Daniel Boyarin, in his new and (for the first time for Boyarin) accessible book, The Jewish Gospels, proposes his way of understanding the relationship of Jesus-following Jews in the context of non-Jesus-following (or is that Jesus-non-following?) Jews. His book deserves a wide reading, even if I think there a chunks of chunks of issues not covered and crying out for some explanation. Boyarin is one of my favorite Jewish scholars who interprets earliest Christianity, though I have to admit that his writing is often very difficult to comprehend. His first work, The Radical Jew (about Paul) and then his Border Lines are important contributions to understanding the original relation of the two groups — Jesus followers and those Jews who did not follow Jesus.
 
I make the following observations from his book:
 
First, for Boyarin the key or secret to comprehending earliest Christology — how Jesus became a “part” of God (his word, an odd one to be sure) — is Daniel 7. Over and over he takes the reader back to Daniel 7 to explain how Jesus understood himself and his mission in his Jewish world.
 
Second, Boyarin belongs in a history of religions school that contends ancient Israel combined El with YHWH, and at least one main version was that El was the older god and YHWH the younger one, though eventually YHWH takes over El. This version of how God developed among Israelites finds a similar version in the relation of the Ancient of Days with the “one like a Son of Man” in Daniel 7, and he makes the thoroughly acceptable suggestion that the Son of Man is “part” of God — sometimes he says a “second God” — because the only one who rides on the clouds of heaven in the Old Testament is God. That makes Son of Man divine.
 
So, when Jesus uses Son of Man, he is referring to Daniel 7 (this is a major issue for many NT scholars), and if he is then “Son of Man” is a divine title while “Son of God” is a kingly, more human, Davidic title. So Boyarin is turning simplistic but quite traditional theology on its head.

[e.g., The traditional understanding is that "Son of Man" refers to Jesus' affinity with humanity - His human-ness; whereas "Son of God" referes to Jesus' affinity to divinity - His God-ness. However, this is simply read by our English eyes and ears ("man," "God") whereas by Boyarin's account, we are to read those titles biblically - in their context with Scripture. One that I much prefer, even though I understanding the practical symantic purpose of relating our English preference for Jesus' hypostatic union - that He is fully, and equally, both God and man, in His spirit and flesh. - res]
 
Third, there is good Jewish evidence supporting this kind of Christology at work in Judaism well before Jesus, so when Jesus called himself Son of Man, and with that meant divinity and messianic vocation, there was nothing offensive or non-Jewish about his claim. Boyarin points to 1 Enoch and 4 Ezra, and he’s right here — if it can be proven that these texts are pre-Jesus [and hence, apolcalytic - res].
 
Fourth, Jesus lived an entirely kosher life. Mark 7: 19′s famous statement is not about making all foods clean — so that he was saying you can eat bacon and eggs with milk and still be kosher — but about saying that foods are not sources of purity but instead morals are. Bodily fluids make one unclean; food doesn’t. Food is kosher but this is not the same as purity. Jesus was contesting the addition to the Torah — making foods purity/impurity — by the Pharisees. (Foods are either permitted or not permitted; foods are not clean/unclean or pure/impure.)

[In my church experiences, many times I have found well-meaning Christians making this same mistake; esp. my Christian Torah brethren, who emphasize the importance of observing diets, dress, calendar dates, and other such Jewish decorums for Christian rigor. Under Jesus and Paul, each say this is not necessary. For myself, I have decided my Christianity is Jewish, but that I am not a Jewish Christian, but a Messianic Christian, freed from all laws except God's law to love. - res]
 
Fifth, suffering was an element of the messianic vision in the Jewish world — and here he sketches stuff in Isaiah 53, how Jews read Isaiah 53, how messianic Jews today are keen on this connection (he says this is a bit embarrassing to some orthodox Jews), how Isaiah 43 was messianic for Jews … etc..
 
The result for Boyarin: it was the 4th Century and 5th Century that split Judaism into two religions, Christianity and Judaism. The heresiologists of those days said one had to believe one version of the Jewish vision of Jesus (Trinitarian version) or they were not Christian; and Jewish scholars then pronounced such views heresy. Thus we have two religions.
 
There are problems in his theory, not the least of which is the relationship of Jews and (non-Jewish) Christians already in the 2d Century — Justin Martyr et al — but the big vision is right: Christianity was part of Judaism and everything about Jesus was within the Jewish story.