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 off 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

Tuesday, March 4, 2014

Huff Post: 18 Things Highly Creative People Do Differently

Posted: 03/04/2014 8:48 am EST Updated: 03/04/2014 4:59 pm EST

Andy Ryan via Getty Images

Creativity works in mysterious and often paradoxical ways. Creative thinking is a stable, defining characteristic in some personalities, but it may also change based on situation and context. Inspiration and ideas often arise seemingly out of nowhere and then fail to show up when we most need them, and creative thinking requires complex cognition yet is completely distinct from the thinking process.

Neuroscience paints a complicated picture of creativity. As scientists now understand it, creativity is far more complex than the right-left brain distinction would have us think (the theory being that left brain = rational and analytical, right brain = creative and emotional). In fact, creativity is thought to involve a number of cognitive processes, neural pathways and emotions, and we still don't have the full picture of how the imaginative mind works.

And psychologically speaking, creative personality types are difficult to pin down, largely because they're complex, paradoxical and tend to avoid habit or routine. And it's not just a stereotype of the "tortured artist" -- artists really may be more complicated people. Research has suggested that creativity involves the coming together of a multitude of traits, behaviors and social influences in a single person.

"It's actually hard for creative people to know themselves because the creative self is more complex than the non-creative self," Scott Barry Kaufman, a psychologist at New York University who has spent years researching creativity, told The Huffington Post. "The things that stand out the most are the paradoxes of the creative self ... Imaginative people have messier minds."

While there's no "typical" creative type, there are some tell-tale characteristics and behaviors of highly creative people. Here are 18 things they do differently.

They daydream.


Creative types know, despite what their third-grade teachers may have said, that daydreaming is anything but a waste of time.

According to Kaufman and psychologist Rebecca L. McMillan, who co-authored a paper titled "Ode To Positive Constructive Daydreaming," mind-wandering can aid in the process of "creative incubation." And of course, many of us know from experience that our best ideas come seemingly out of the blue when our minds are elsewhere.

Although daydreaming may seem mindless, a 2012 study suggested it could actually involve a highly engaged brain state -- daydreaming can lead to sudden connections and insights because it's related to our ability to recall information in the face of distractions. Neuroscientists have also found that daydreaming involves the same brain processes associated with imagination and creativity.

They observe everything.

The world is a creative person's oyster -- they see possibilities everywhere and are constantly taking in information that becomes fodder for creative expression. As Henry James is widely quoted, a writer is someone on whom "nothing is lost."

The writer Joan Didion kept a notebook with her at all times, and said that she wrote down observations about people and events as, ultimately, a way to better understand the complexities and contradictions of her own mind:

"However dutifully we record what we see around us, the common denominator of all we see is always, transparently, shamelessly, the implacable 'I,'" Didion wrote in her essay On Keeping A Notebook. "We are talking about something private, about bits of the mind’s string too short to use, an indiscriminate and erratic assemblage with meaning only for its marker."

They work the hours that work for them.

Many great artists have said that they do their best work either very early in the morning or late at night. Vladimir Nabokov started writing immediately after he woke up at 6 or 7 a.m., and Frank Lloyd Wright made a practice of waking up at 3 or 4 a.m. and working for several hours before heading back to bed. No matter when it is, individuals with high creative output will often figure out what time it is that their minds start firing up, and structure their days accordingly.

They take time for solitude.


"In order to be open to creativity, one must have the capacity for constructive use of solitude. One must overcome the fear of being alone," wrote the American existential psychologist Rollo May.

Artists and creatives are often stereotyped as being loners, and while this may not actually be the case, solitude can be the key to producing their best work. For Kaufman, this links back to daydreaming -- we need to give ourselves the time alone to simply allow our minds to wander.

"You need to get in touch with that inner monologue to be able to express it," he says. "It's hard to find that inner creative voice if you're ... not getting in touch with yourself and reflecting on yourself."

They turn life's obstacles around.

Many of the most iconic stories and songs of all time have been inspired by gut-wrenching pain and heartbreak -- and the silver lining of these challenges is that they may have been the catalyst to create great art. An emerging field of psychology called post-traumatic growth is suggesting that many people are able to use their hardships and early-life trauma for substantial creative growth. Specifically, researchers have found that trauma can help people to grow in the areas of interpersonal relationships, spirituality, appreciation of life, personal strength, and -- most importantly for creativity -- seeing new possibilities in life.

"A lot of people are able to use that as the fuel they need to come up with a different perspective on reality," says Kaufman. "What's happened is that their view of the world as a safe place, or as a certain type of place, has been shattered at some point in their life, causing them to go on the periphery and see things in a new, fresh light, and that's very conducive to creativity."

They seek out new experiences.


Creative people love to expose themselves to new experiences, sensations and states of mind -- and this openness is a significant predictor of creative output.

"Openness to experience is consistently the strongest predictor of creative achievement," says Kaufman. "This consists of lots of different facets, but they're all related to each other: Intellectual curiosity, thrill seeking, openness to your emotions, openness to fantasy. The thing that brings them all together is a drive for cognitive and behavioral exploration of the world, your inner world and your outer world."

They "fail up."


Resilience is practically a prerequisite for creative success, says Kaufman. Doing creative work is often described as a process of failing repeatedly until you find something that sticks, and creatives -- at least the successful ones -- learn not to take failure so personally.

"Creatives fail and the really good ones fail often," Forbes contributor Steven Kotler wrote in a piece on Einstein's creative genius.

They ask the big questions.

Creative people are insatiably curious -- they generally opt to live the examined life, and even as they get older, maintain a sense of curiosity about life. Whether through intense conversation or solitary mind-wandering, creatives look at the world around them and want to know why, and how, it is the way it is.

They people-watch.


Observant by nature and curious about the lives of others, creative types often love to people-watch -- and they may generate some of their best ideas from it.

"[Marcel] Proust spent almost his whole life people-watching, and he wrote down his observations, and it eventually came out in his books," says Kaufman. "For a lot of writers, people-watching is very important ... They're keen observers of human nature."

They take risks.

Part of doing creative work is taking risks, and many creative types thrive off of taking risks in various aspects of their lives.

"There is a deep and meaningful connection between risk taking and creativity and it's one that's often overlooked," contributor Steven Kotler wrote in Forbes. "Creativity is the act of making something from nothing. It requires making public those bets first placed by imagination. This is not a job for the timid. Time wasted, reputation tarnished, money not well spent -- these are all by-products of creativity gone awry."

They view all of life as an opportunity for self-expression.


Nietzsche believed that one's life and the world should be viewed as a work of art. Creative types may be more likely to see the world this way, and to constantly seek opportunities for self-expression in everyday life.

"Creative expression is self-expression," says Kaufman. "Creativity is nothing more than an individual expression of your needs, desires and uniqueness."

They follow their true passions.

Creative people tend to be intrinsically motivated -- meaning that they're motivated to act from some internal desire, rather than a desire for external reward or recognition. Psychologists have shown that creative people are energized by challenging activities, a sign of intrinsic motivation, and the research suggests that simply thinking of intrinsic reasons to perform an activity may be enough to boost creativity.

"Eminent creators choose and become passionately involved in challenging, risky problems that provide a powerful sense of power from the ability to use their talents," write M.A. Collins and T.M. Amabile in The Handbook of Creativity.

They get out of their own heads.


Kaufman argues that another purpose of daydreaming is to help us to get out of our own limited perspective and explore other ways of thinking, which can be an important asset to creative work.

"Daydreaming has evolved to allow us to let go of the present," says Kaufman. "The same brain network associated with daydreaming is the brain network associated with theory of mind -- I like calling it the 'imagination brain network' -- it allows you to imagine your future self, but it also allows you to imagine what someone else is thinking."

Research has also suggested that inducing "psychological distance" -- that is, taking another person's perspective or thinking about a question as if it was unreal or unfamiliar -- can boost creative thinking.

They lose track of the time.

Creative types may find that when they're writing, dancing, painting or expressing themselves in another way, they get "in the zone," or what's known as a flow state, which can help them to create at their highest level. Flow is a mental state when an individual transcends conscious thought to reach a heightened state of effortless concentration and calmness. When someone is in this state, they're practically immune to any internal or external pressures and distractions that could hinder their performance.

You get into the flow state when you're performing an activity you enjoy that you're good at, but that also challenges you -- as any good creative project does.

"[Creative people] have found the thing they love, but they've also built up the skill in it to be able to get into the flow state," says Kaufman. "The flow state requires a match between your skill set and the task or activity you're engaging in."

They surround themselves with beauty.

Creatives tend to have excellent taste, and as a result, they enjoy being surrounded by beauty.

A study recently published in the journal Psychology of Aesthetics, Creativity, and the Arts showed that musicians -- including orchestra musicians, music teachers, and soloists -- exhibit a high sensitivity and responsiveness to artistic beauty.

They connect the dots.


If there's one thing that distinguishes highly creative people from others, it's the ability to see possibilities where other don't -- or, in other words, vision. Many great artists and writers have said that creativity is simply the ability to connect the dots that others might never think to connect.

In the words of Steve Jobs:
"Creativity is just connecting things. When you ask creative people how they did something, they feel a little guilty because they didn't really do it, they just saw something. It seemed obvious to them after a while. That's because they were able to connect experiences they've had and synthesize new things."
They constantly shake things up.

Diversity of experience, more than anything else, is critical to creativity, says Kaufman. Creatives like to shake things up, experience new things, and avoid anything that makes life more monotonous or mundane.

"Creative people have more diversity of experiences, and habit is the killer of diversity of experience," says Kaufman.

They make time for mindfulness.

Creative types understand the value of a clear and focused mind -- because their work depends on it. Many artists, entrepreneurs, writers and other creative workers, such as David Lynch, have turned to meditation as a tool for tapping into their most creative state of mind.

And science backs up the idea that mindfulness really can boost your brain power in a number of ways. A 2012 Dutch study suggested that certain meditation techniques can promote creative thinking. And mindfulness practices have been linked with improved memory and focus, better emotional well-being, reduced stress and anxiety, and improved mental clarity -- all of which can lead to better creative thought. 


Peter Rollins: De-Centering "Belief" as Christianity's Primary Experience

 
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Questioning Theology: Reflections on De-Centering Practices
 
by Peter Rollins
February 17, 2014
 
A theology that’s genuinely open to questioning eventually hits a point when it must question itself. In other words, a sustained questioning theology thus inevitably leads to the point of questioning theology.
 
This means that the very base from which theological questions are asked itself becomes a question. Apophatic theology (the name given to negative theology) here gives way to a type of auto-deconstructive thinking that uproots and upsets confessional theology without leaving it behind.
 
This is, at any rate, the direction that my own work has taken, from How (Not) to Speak of God through to Idolatry of God and into my forthcoming The Divine Magician.  This approach questions confessional theology from within, opening it up to acknowledging the operative forces of contingency, history and fluidity.
 
More than this, the auto-deconstructive approach to theology is one that opens up a fundamentally different way of understanding faith, an understanding that is rooted in a form of life rather than the affirmation of some particular belief.
 
Dialectically speaking kataphatic thinking (affirmative theology) gives way to apophatic thinking (negative theology) that in turn opens up to forms of radical theology (a theology that negates the negation of apophatic thought). Although, strictly speaking, one could argue that the experience of the apophatic comes first.
 
While this might sound rather abstract and theoretical, the point I want to make is fundamentally a pastoral one. For those of us who want to introduce fluidity to confessional theologies that are too rigid, and open up paths toward a radical faith beyond belief (playing on the ambiguity of that phrase) all we need to do is encourage people to ask questions from within the tradition they already find themselves.
 
In the words of John Caputo, we must help them discover the power of the word ‘perhaps,’ introducing it into the lexicon of their dogmatic assertions. While this can sound simple, the problem is that this requires great courage. As I have argued elsewhere, it’s often easier to die for our beliefs (or kill for them) rather than to question them.
 
What we must do then is walk this path ourselves, build mutual respect and trust with others in our traditions, and carefully curate spaces that encourage this questioning; providing practices that allow the power of the “perhaps” to deepen and widen.
 
In my own work I’ve developed what I call De-centering Practices. These are practices that help people undergo a form of lived deconstruction. One that, I believe, opens the way up to a richer, though not necessarily happier, experience of life (what this might mean is a subject that we can’t go into here).
 
If you’re interested in finding out more about de-centering practices I’d encourage you to watch and discuss the following videos with friends and colleagues. They provide a little information concerning what de-centering practices can look like. There are numerous communities engaging in these practices already and my hope is that you might consider either copying one of those mentioned in the videos, or create one of your own.
 
 
Atheism for Lent
 
 
 
 
Evangelism Project
 




The Force of God
 
 
 
 
Pyrotheology - Salvation for Zombies
 
 
 
 
The Idolatry of God
 
 
 
 
 
 

The "God of the Gaps" and ensuing Metaphysical Arguments



As a former Young Earth Creationist (YEC) I was quite familiar with the idea of the "God of the Gaps." Essentially it is the anti-evolutionary position that "biological gaps" exist between evolutionary transitionary forms that could not be explained. This position more-or-less argued for the biblical idea (found in the Genesis creation story) that God made animals and man in their "kinds" as versus the evolutionary idea that an evolutionary species transitioned from one evolutionary level to the next evolutionary level, branching as it goes through specialized biological adaptations in response to the evolutionary environment that it existed within, its needs as a living thing, and need for succession and survival.

For example, a YEC would say that a fish and a mammal are two separately created kinds (or life forms) with no evolutionary forbearance from one to the other. Whereas an evolutionary position would say that the eyes or the jaw bone of the fish persisted from the fish to the amphibian to the reptile and mammal that marks the human species today. So that rather than thinking in the YEC category of a "kind" one should think in the category of "developmental evolutionary transitions." Which is why the idea of a transitionary species (or kinds) becomes the next level of argument with the YEC position pertaining to evolutionary progression.

As the argument goes, if there were transitionary species than why don't we see them? Suffice it to say that this argument is better contextualized within the larger understanding of evolutionary development of which we have suggested several articles to this idea (see the science sections here at this blogsite. Or do a google search using Relevancy22+the topic you wish to find). Succinctly, in answer to the question, the type of transitionary forms that a YEC position is seeking are non-existent, making the YEC argument moot. Why? Because for a good mutation to exist it must survive otherwise it would die as a freak to its species level. Too, these transitionary forms are found everywhere about as pre-evolving forms moving from one level of adaptation to another, while all the while branching off into their own lines of specializing species. Some of which managed to survive major catastrophes like end-of-life volcanic eruptions, meteor bombardment, or large climatic change (depleted oxygenation stages, evolving sea water salination, or the more typical latter-stage glacial periods).



At this point, the "God of the Gaps" idea expanded from primarily one of biological argument to a more generalized form of metaphysical argument. That is, the YEC position would begin to make larger-than-life metaphysical observations based upon its belief system to more generalized (spiritual) principles about God, human history, life, and the basis for all things and where they are going. Basically, a summary logic or teleology of "positional-observations" arguing from an imagined YEC past to a preconceived YEC present with logical inferencing and deductional YEC conjectures towards future expectations and biblical surmise. Thus, a YEC-based Bible will see God differently than a non-YEC Bible with its resultant doctrines. The same will go with YEC-based church doctrine and dogma with their rules of "biblical" engagement with assumed "non-biblical" belief systems as a YEC person would project or hold towards any evolutionary subject portending towards the subject of evolutionary creationism.

Obviously, the error that began at the roots of the YEC argument now becomes even more pronounced as it expands into this next level of metaphysical (or, spiritual) argumentation. However, to be fair, the Christian evolutionist (I prefer the term evolutionary creationist over the older term of theistic evolutionist for reasons previously written about here on this blog) essentially does the same. However, it is hoped that this direction of thinking is based upon a much better foundation allowing for scientific observations than the speculative (and in my estimation, contrived) YEC position unhinged from the evolutionary sciences with its concurrent archaeological and anthropological discoveries both primitive and ancient.


My own YEC indoctrination began with the reading of Hal Lindsey's The Late Great Planet Earth and Henry M. Morris' The Genesis Record in my teen years. But it was also coupled with well-meaning biblical preaching from my churches, bible-school experiences, and my own set biases about God and His Word. Over time (and based upon my own concurrent studies in science and math) I became less apprehensive towards the subject of cosmologic, geologic, and biologic evolutionary formation, and more open to the idea that my initial youthful prejudices may have been ill-informed and naive. Now don't get me wrong, I willingly attended and participated in any YEC conference that was in my area... so I am well-acquainted with the early days of YEC argument against science and it's projected "manipulation" by evolutionary atheists and agnostics with an axe to grind against any-and-all things "God." The arguments I heard have been well-drilled into my mind and heart, but forgive me when I say that I began to find their arguments fabricated and baseless. And once they became suspect, they fell hard and fast, with no further personal need for their support, or my own personal need to cling to them any longer, when becoming more aware of the fallacy of their foundation and argument.

Even so, it took a long while for me to move past my early YEC indoctrination. Probably several decades to say the least while I began to read and explore Earth's evolutionary history (incredibly, Stephen Hawking helped here, though it was written from an implied non-God, mechanistic perspective). And it wasn't until wandering through the large display halls of the Royal Tyrell Dinosaur Museum in the badlands of Alberta that I began to understand the sublimity of the Lord's creational handiwork as I look upon the fossilized (and not precast) bones of ancient reptilian beasts. The force of the argument came home in the ancient seas beds of this most ancient of primeval of worlds. Consequently, the grandness of God's primeval design, and the majesty of His almighty council, demanded my past theological training to absorb and reflect upon the truths of both the process and the Creator of evolutionary creationism. In essence, I would need to re-think my whole approach to biblical studies, doctrines, and my faith in general because of this belated realization. Essentially, this effort was initiated but several years ago when I began developing this blogsite for a fuller, more post-evangelic depiction of biblical doctrine and dogma. And it has been my steady pleasure to re-write (or re-envisage) orthodox church doctrine from a non-YEC, evolutionary informed basis telling of God our Creator from every conceivable viewpoint and angle as I have had time to develop these ideas with so few resources as aide and guide. Though I would later discover those same resources were everywhere about in so simple a place as Wikipedia.com. It just required a different lens. A lens that would admit God into evolution and not withhold His presence from its topic.
 
To my further surprise I have found that I am not alone, and am presently in the forefront with a number of biblical scholars and theologians who have likewise been doing the same. Some I have followed here, whilst others I have not. Overall, the impact of this mindful research upon biblical doctrine has become immense. And as any long term reader to this site will tell you, it has been a fun and exciting time of discovery and re-examination of our Christian faith - it's wonders and the intricacies of how it all falls together in a nice and neat heap. But the greatest wonder of all was in discovering how amazing our God really is when uncoupled from my hardened lines of set theological boundaries and non-admits. Once those belief-barriers fell I soon rediscovered both God and His Word in a new and more fulfilling way. It has been a journey full of surprise and wonder. One that I do not regret and am quite passionate about.

In conclusion, what attracted me to Dr. Olson's article below is not his arguments about "God in the Gaps" vs. science (Dr. Olson comes from the old school of orthodoxy, and is himself, on a similar journey to mine but more along the lines of resurrecting the historical doctrines of the church according to contemporary theology and scholarship). It is his studied observation that a YEC-informed doctrinal position predisposes one towards YEC-based metaphysical arguments about God and His Word. Even as an Evolutionary Creationist would likewise hold a resultant doctrinal position influencing church doctrine and dogma. Hence, my real attraction to this topic today is the explanation of how one's epistemology affects, informs, and influences one's metaphysical positions.... Hence, the caution to be careful to investigate the path you trod (or inherited, as was my own personal background).

Not to mention that we do great error in thinking about God in the objective terms of syllogistic argument rather than in the subjective terms of an "I-Thou" relationship. To argue about God and His Word is perhaps necessary, but it will miss the central need of the Creator beheld in meaningful relationship with His creation (and yet, either position will tell you that!). That God is no less a thing, than we our things. That God is a living entity bound to His creation as living entities with all the sublime import that that means as relational beings in fellowship with one another. That we do harm to ourselves and to our fellowship in trying to capture God as an argument or principle when He most desires to capture us with His love, faithfulness, and presence. That was the real attractor here when reading Dr. Olson's ensuring chapter on the "God of the Gaps." That God desires us as persons - and not defenders or apologists to His existence (or creation). That He has created His creation in terms of communion, presence, relationship. And to this accord I think both the Young Earth Creationists and Evolutionary Creationist can agree and attest as brothers and sisters in the Lord, who is our great Creator-Redeemer. Peace.

R.E. Slater
March 4, 2014



* * * * * * * * * *


The “God of the Gaps”: Right Use, Wrong Use
http://www.patheos.com/blogs/rogereolson/2014/02/the-god-of-the-gaps-right-use-wrong-use/
The Royal Tyrell Museum of Palenontology

Tuesday, February 25, 2014

In Search of the Church in a Postmodern Age




"Nowhere in Scripture are we told to shun homosexual men and women in the work
place or to deny them our business because of their choice of sexual activity. Nowhere
in Scripture is homosexual practice the one sin that is more perverse than all
the others so we must flee from it at first chance." - Michael Bird

Introduction to Articles

I have nothing but respect for Brian Mclaren, Roger Olson, and Michael Bird, as each struggles to "re-contextualize Christian Orthodoxy" within a postmodern church age by critically re-examining its doctrines of the past 20th Century and what orthodox Christianity may mean for us today in the early stages of the 21st Century. It's globalization and social reforms. Its social medias and concentrate on "justice for all peoples." And what this may mean to a civilization or culture while balancing on the beam of cultural accommodation and biblical contextualization. As any gymnast will tell you, its no easy beam to walk.

To Mclaren's credit, he wishes to emphasize the love of Jesus into people's lives by re-expressing the value of the human touch to that of his own previous hardened bible culture that came off perhaps too cruel and judgmental to those it deemed unworthy of God and living in sin. His ministry has been to the homosexual man and woman who have been ostracized for their life choices and discriminated against for their unwillingness to bow to societal norms. When I first met Brian he had that comfortable feel of a very transparent pastor whose only wish was to speak God's love into our deepest needs and frailities of life. Obviously, his ministry to the homosexual community would disconcert any fundamentalist or conservative evangelic Christian who perceives that same community as under God's wrath and judgement. Which is exactly the polar opposite view to Brian's view of these men and women whom he sees as gifted quite differently from the mainstream of the populace.

Then along comes a questioning evangelical article by Christianity Today that wishes to blow Brian's ministry up and earmark it with the verve and dictum that too many of us have grown up with... that the homosexual man or woman is anathema to God and destined for hell. This kind of "unforgiving orthodoxy" is short-sighted to Brian's main message of God's love to all. Who wishes to prevent further ideological incursion into general Christian thinking (or Christian angst) which generally depicts Jesus' gospel ministry as exclusive to most everyone except to those whom the church "deems most worthy by God" as acceptable. Who  live lives that are not anathema to the church's stricter definitions of morality. Of course, Relevancy22 has reserved its greatest vitriol and distaste for those Christians who go about judging others as unworthy while turning a blind eye to their own lives of hypocrisy.

By recollection, I grew up in both a fundamental church, and later, a conservative evangelical church, where I saw God's love unreservedly expressed for all men and women. Without discrimination to any who came whilst making every effort to reach beyond itself to all who were unlike itself. So this leaves me with  the meandering hope that God's people can - and will - reach out with Jesus' love in a selfless, indiscriminating, and quite tolerant, fashion so that all may hear of God's love and not just those whom we think are most worthy to hear it. However, I also realize that the church has grown up these past several decades quite cynically as it has become more aware of people's lifestyles through popular and social medias, so that in corresponding fashion it has adjusted its rhetorics and dogmas accordingly. However imperfectly. However exasperatingly. Thus it is my wish here to express the view that God's love is for all men... not just some, and not just for those whom we think are worthy of God's saving grace through Jesus Christ. It is the most orthodox tenet that we can hold as Christ followers to love all men and women without discrimination. And to not hold back this ultimate expression of Christian fellowship because we deem a lifestyle that is different from our own as unworthy, or beyond God's great love.

Which of course will demand a change of attitude in our doctrine... as it must in order for good Christian doctrine to be reflective of God's grace and truth, justice and mercy, forgiveness, hope, and peace. Hence, we take here at Relevancy22 the stance of modifying Christian orthodox doctrine to reflect a more gracious, more open, and more missional gospel of Christ than the one I grew up with that was hedged in by boundary markers and cultural rigidity. And have consequently re-worked Christian doctrine so as to open up its cultural edges and boundaries to its real spiritual center of Jesus. A center which might encourage the church to re-express its rhetorics and dogmas in such a way that Jesus is raised up while relenting of our own sinfulness of pride and self-righteousness. For most of what I read against homosexual lifestyles is that of our "old man" lifted in its pride and self-righteousness wishing to show the Lord Himself how much better "we are" in comparison to the life of "another" different from ourselves. Good Christian doctrine must never lead out with ourselves... but with the paradoxical Christ of the Gospels as we behold Him in all that He is.

Third, the bigger issue is how Christians perceive their place in a pluralistic,
pansexual, and postmodern metropolis. We are not in a position to bargain and
insist that if we can’t Christianize the city then we are entitled to our own
private ghetto inside the city. - Michael Bird
Part 2

Hence, another good theologian who I respect quite a bit is Roger Olson, whose article next appears after Brian's Q&A article. I give it here so that we as the church of God might understand the degree to which Christian doctrine must contextualize human society without re-assembling its heart-and-center around our own good wishes, wants, and needs. Roger makes the point that good orthodox Christian doctrine admits to theistic realism describing historical event and doctrine without existentially removing its historical character to an egress of symbolic realism. And yet, for myself, I think of an orthodoxy that intends to be postmodern must also admit to this latter - but without the removal of the former. That is, theistic realism is what drives symbolic realism, and not the other way around. Hence, this is where people like a Peter Rollins walks in to re-describe Christian symbolism around both the historical event and then impinge upon its subsequent meaning for postmoderns today using the language of existentialism and phenomenologicalism.

So we agree with Dr. Olson that theistic realism must be held to - but not to its own exclusion which is error that the theologian Marcus Borg has been doing in his symbolic research. Without historical event we have no Jesus, no Son of God, no cross, no ministry, no death or resurrection. Without which we would enter forthrightly through the doors of symbolic mysticism and magic. However, it must be admitted, that historical events have no relevancy or import to our lives without its necessary translation of message and meaning into our own lives both existentially and symbolically. That is, those biblical events must be translated into our minds and hearts so as to form a basis of reaction within us. This is the whole essence of the study of psychology (for a person) and sociology (for a group). And for that matter, the entire area of linguistics research pertaining to language, symbolic meaning, and societal discourse. Each covering the area of existentialism and phenomenology and the translation of meaning for a person into action and belief (whether a true false-belief, or a false true-belief, is another matter for another day). Basically, it demands the hard work of distinguishing good doctrine from bad - one that distinguishes between a misleading folklore-based religion from an evolving form of fundamental orthodoxy that is progressive and relevant. And how each affects our views of God, the Bible, our ministries, and communion/being/presence/relationship in the world. Hence the purpose of this blog here has been to define terms we think we know but really don't understand beyond the sound of their fury pounding in our ears and upon our judgmental minds and hearts when hearing caricatured words like "liberal, radical, belief, religion" shouted everywhere about us. Confusing us and creating the divide of discord and strife.

At which point Dr. Olson begins to distinguish Brian Mclaren's ministry path as one moving in Borg's direction, to which judgment I can only state that Roger's real concern is his wish to hold to a fundamental, perhaps non-postmodern, context of orthodoxy that can only be described in (modern) historical terms of interpretive event. Which in itself is a can of worms when injecting the word "interpretive." However, as a good historical theologian Dr. Olson has great insight into past church history - and so, we must at the last be familiar and cognizant with his concerns  related to our postmodern, contemporary times and its meaning for today's emergent church movement. An emergent church which seems to be described by Dr. Olson in its more leftist elements rather than at its heart and soul which we have taken great pains to describe in this blog's early days of writing before more recently moving to the more general position of a post-evangelic theology and doctrine. Of course, Dr. Olson stands wary of progressive theology as judged by his historical standards, which standards have come under their own judgment when viewed through the postmodern, post-structural lenses of interpretive experience. Which is the very thing he would react too. Naturally, then, there is a concern. A concern which we must pay attention to, and interact with, if the church is to minister and preach in this generation of post-postmoderns.

For myself, the emergent church has been a God-send to a less gracious, less godly, less accepting evangelical church dogma. One behaving as a healthy, strong brother in the Lord to the beggarly one that fell to the wayside when besotted with riches and honor, power and might. It is to the emergent church that the evangelic church must thank rather than show the thanklessness that it has over this past decade of pulpiteered rhetoric and institutionalized angst. For without the emergent church movement questioning unsound evangelic doctrine, that same doctrine would've continued unchecked in its pursuit of a Christ-less Christianity, or Jesus-less core impregnated with self-righteous doctrine, misleading dogma, and a folklore-based religion. Hence, a church which is not relevant to society is simply one that is dead at is core and self-serving to the cold harness of irrelevant church tradition, endearing church customs, and a heartless faith. But a contextualized church speaking good doctrine is much to be valued whatever its roots and history, ways and paths, balance and means. Ever is the balance between cultural accommodation and doctrinal relevancy a tightrope of of fear and exasperation. And ever must we weigh out God's love song  upon the insipid gallows of man.

Conclusion

I conclude with a third article by an Australian theologian by the name of Michael Bird. For the most part, from what little I know of Dr. Bird, he travels the fine line between good Christian doctrine and the translation of its orthodoxy into relevant, meaningful terms for Christian living and grace. He understands that today's American libertarian culture is a cultural war fraught between sexual equality and religious freedom. That it is neither biblically defensible nor morally virtuous for Christians to discriminate against one group of people over another in the name of a Christian conscience (in this case, homosexual men and women).

I like what I read in him and find that in this case, he's correct in his defense of a grace-filled Christianity that is indiscriminate, wise, and missionally loving without duplicity or guile. We live in difficult times that will try our soul, and especially wear upon our garments a mosaic of church fabrics woven with the pluralistic threads and thimble wishing to do the right thing though fraught with its own stereotypes and bugaboos (as I described it in an earlier article related to evangelical movies just recently). Let us be wise. Serve the Lord. And learn to unlearn and re-learn what good orthodox postmodern doctrine is, and is not. Peace my friends. May God's grace and blessed Spirit be with you.

R.E. Slater
February 26, 2013



Icarus flying too close to the Sun


Q & R: You, Rob Bell, Don Miller, and Christianity Today



Here's the Q:

Kevin Miller wrote a piece in Christianity Today (CT) about you, Rob Bell, and Don Miller. It follows other negative articles about you, and them, in CT. Do you think the portrayal was fair, and if not, why not?"

Here's the R:

I read the article a couple times and the first thing that struck me is that Rob, Don, and I function in the article as little more than a convenient apparatus against which to leverage so the author (and CT?) can double down on 3 things:

1. Evangelicals should submit to their pastors, ministers, and elders.

2. Evangelicals should stop trying to interpret the Bible on their own, but should listen to what "the church" says the Bible means (leaving the "Which church, when?" question open).

3. Evangelicals should double down on their rejection of homosexuality and refuse to compromise, even if it means unpopularity, rejection, or persecution by others.

According to the article, I did several things wrong.

1. I flirted with universalism.

Anyone who applies the term universalism to my understanding of things hasn't read me carefully. The situation is actually much "worse" than simply switching from exclusivism to inclusivism or universalism. I think the set of assumptions that divides the world into inclusivists, exclusivists, and universalists is deeply flawed. It's not that I've answered the "who goes to heaven" question differently - it's that I've become convinced (by Scripture and by many great theologians of the church through history) that "who goes to heaven" is not the primary question Jesus (or other biblical writers) came to ask. As I understand it, he and they were asking a very different primary question: "How can God's will be done on earth as in heaven?" That primary question will result in a very different kind of Christianity.

2. I left the pastorate.

Should spending 24 years as a church planter and pastor qualify one as a quitter? Although I did leave the pastorate 8 years ago, I didn't in any way leave the church. I'm a quiet and grateful member of a congregation in the community where I now live. My years as a pastor make me deeply grateful for every sermon, song, prayer, and eucharist that I am privileged to share in when I am at my home congregation. When I'm not at home, I spend my time working with and serving clergy and emerging leaders around the world. So I hope CT readers don't see leaving the pastorate as leaving ministry or the big-C Church!

3. I became convinced that older Evangelicals were wrong on homosexuality.

That's true, but it goes much farther than that. I think significant percentages of older Evangelicals are deeply wrong on a wide range of issues - including homosexuality, our spiritual responsibility for the environment, the reality of evolution and climate change, solidarity with the poor, our role regarding peacemaking and war, equality for women, the reality of white privilege and systemic racism, and the legitimacy of torture, to name a few. So homosexuality is only one of a long list of things that I think older white Evangelicals need to rethink. Thankfully, on most if not all of these issues, younger Evangelicals are moving to a more just and wise understanding than their parents and grandparents, just as their parents and grandparents forsook much of the overt racism and anti-Semitism that were much more common among their parents and grandparents.

The article implies or states that I went wrong in these ways because:

1. I was tempted by pride and celebrity, like Icarus "flying too high" in the old fable.

I certainly don't experience my life as having much to do with celebrity. When I travel, write, and speak, I work hard, and when I'm home, I live a quiet, modest life. True, I receive large doses of heart-felt encouragement from readers, but I also receive large doses of hell-fire condemnation (often from nonreaders) and sincere critique. I would think I have lost much more than I gained in terms of readership, popularity, etc., by taking the stands I've taken. I've made my choices for conscience not convenience or celebrity, and the same would be true for Rob and Don. I'm sad the article assumes otherwise.

2. I wanted to be "accepted by the culture" and was unwilling to be persecuted or maligned, favoring applause and popularity like a "false prophet."

Perhaps someday the author will find himself required by conscience to differ with the community in which he was raised, and he will find out that the persecution that hurts the most isn't from "the culture" but from one's own tribe.

3. I interpret the Bible to mean whatever I want it to mean, ignoring the teaching of the church.

Interestingly, the more I learned about the teaching of the church in its many forms across history, the more I saw it included a wide variety of opinions and views over time and in different regions. I saw it as a living tradition that engaged in self-critique and self-correction over time. The more I grappled with biblical interpretation, the more I came to believe it carries with it an intellectual and ethical responsibility - yes, to learn from, to honor, and to respect the tradition, but also to challenge it when necessary. In fact, challenging the tradition is part of the tradition … especially for Protestants, but also for Catholics. As I blogged recently in this regard, I think that some good and needed conversation about the Bible is happening among Evangelicals.

Dealing with Conservative Evangelical Media

For today's popular speakers who wonder if CT will be writing an article like this about them in ten years, I can only say that life is wonderful when you follow your conscience and aren't afraid. I know Rob and Don would agree. As the Proverb says, "The fear of men brings a snare," and as Jesus said, "The truth will set you free."

Several years ago, a respected older Evangelical theologian confided to me that if he had it to do over again, he wouldn't have let the fear of critique by Evangelical gatekeepers have such control over him. He encouraged me to follow my conscience and not trim my sails for fear of being singled out. I have tried to follow that advice, and am glad I did.

Kevin Miller is right - nobody should make choices based on pride, popularity, fear of persecution, celebrity, or selfish and stupid individualism. But Evangelicals will not be helping themselves if they assume the only reason people like us are critiqued in articles like this is because something is wrong with us. It would be good for Evangelicals, especially in places like CT, to go deeper in thinking about why they tend to lose (or drive away) so many of their promising young leaders.

The good news is that when I am among more open and hospitable Christians (Evangelical and otherwise), I find large numbers of people from a more restrictive Evangelical heritage - like Rob, Don, and myself- who were to some degree or another lost to or driven out of Evangelical circles. They are doing wonderful work in new settings, receiving a warm welcome, enjoying life, and creating space for others.

The article's subhead said, "A decade ago, [Bell, Miller, and McLaren] stood as the leading voices for our evangelical future. We all know what happened since. But do we know why?" I wonder how many people really know - or really want to know - what happened over the last decade, and I wonder how many, even after reading the article, really understand why. Maybe the article will stimulate some curiosity and some second thoughts.

[Late Addition: Someone just told me the article is on the website of Leadership Journal (where I used to be a regular columnist), not CT, but I think the 2 are still related.]


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

A Good New Book: A Missional Orthodoxy: Theology and Ministry in a Post-Christian Context by Gary Tyra
http://www.patheos.com/blogs/rogereolson/2014/02/a-good-new-book-a-missional-orthodoxy-theology-and-ministry-in-a-post-christian-context-by-gary-tyra/

by Roger Olson

This book is hefty but it packs a good and needed “punch.” For evangelicals interested in being both missional and orthodox at the same time, it’s a breath of fresh air. One of the book’s central theses, maybe its main thesis, is that too many especially younger evangelicals think they have to choose between being either missional or orthodox.

Tyra is associate professor of biblical and practical theology at Assemblies of God related Vanguard University of Southern California (formerly Southern California College). However, he does not promote Pentecostal theology in this book (or any other that I know of). I say this so that readers who know Tyra teaches at an AG university won’t dismiss the book as “Pentecostal theology.” Nothing in it conflicts with sound, evangelical Pentecostal theology, but its orientation is broader. I would call it progressive evangelical but rooted in biblical and ecumenical orthodoxy.

Tyra chooses two contemporary theologians as his foils or case studies for how not to be both missional and orthodox. By the end of the book it is clear that he is warning evangelicals to beware of the trajectory he perceives much of the emerging church movement to be on. His case study of this trajectory is Brian McLaren and especially his later writings (e.g., Why Did Jesus, Moses, the Buddha, and Mohammed Cross the Road? Christian Identity in a Multi-Faith World).

His case study of outright, blatant unorthodox liberal theology, toward which he fears McLaren and others in the emerging church movement are moving, is Marcus Borg and especially his book The Heart of Christianity: Rediscovering a Life of Faith.

Throughout the book Tyra compares Borg and McLaren. Borg denies theistic realism, preferring a symbolic realism in which symbols and images that transform are more important and valuable for Christianity than historical events and doctrines. He embraces soteriological pluralism in which Jesus Christ is “our savior” but not “the only savior.” Borg is generally considered by all evangelicals to be one of the purest examples of classical but contemporary liberal theology—along with John Shelby Spong. (I mention them because they are scholarly popularizers of liberal theology whose books can generally be found in mainstream bookstores.)

Tyra makes clear that he does not think McLaren is yet where Borg is, but his comparisons of the two theologians demonstrate a trajectory that leads him to think McLaren will, if he keeps going in the same direction, end up where Borg is now. The difference is that McLaren does not deny key biblical and orthodox doctrines, but he does minimize their importance to almost a vanishing point (according to Tyra). Tyra’s thesis is that McLaren is flirting with the danger of throwing the baby of basic Christian orthodoxy (defined Christologically) out with the bathwater of fundamentalism (his own spiritual and theological background to which he is [over]reacting). The Borg quotes he juxtaposes with McLaren’s indicate that perhaps McLaren is overly inspired by Borg. Or perhaps he is simply thinking along the same lines so that, eventually, he may end up where Borg is.

This is one case, I think, where a slippery slope argument is couched so cautiously and demonstrated so voluminously that it carries some weight. Tyra does not say Borg and McLaren are brothers under the skin - or bedfellows theologically - but he does cautiously warn that McLaren’s movement is in Borg’s direction and that this is not healthy because, somewhere along the way, authentic Christianity gets jetissoned in favor of a bland, insipid, culturally accommodated liberalism.

Tyra’s message to young, missionally-minded evangelicals (or post-evangelicals) is to beware of following McLaren too far. He does not, in fundamentalist fashion, suggest they not read McLaren (or Borg, for that matter). He is very irenic and cautious in his warnings—making clear that he respects both men, especially McLaren, but worries about their theologies and their effects in the churches.

Tyra goes through the gamut of Christian doctrines, from methodology to eschatology, urging contextualization of the gospel without assimilation to culture. He agrees with much of what Borg and McLaren affirm while gently but firmly disagreeing with much of what they deny (orthodoxy in Borg’s case and the importance of orthodoxy in McLaren’s case).

Fundamentalists who read Tyra’s book will think he goes too far in revising what they consider biblical orthodoxy. He affirms inspiration without inerrancy (unless “inerrancy” is defined so broadly that it loses its meaning), atoning sacrifice of Christ without penal substitution, and kenotic Christology. And he argues very strenuously that Christians ought to avoid imposing Christianity on people in a totalizing manner.

Liberals who read Tyra’s book will think he is a fundamentalist because he affirms the supernatural, miracles, the unique inspiration and authority of the Bible, the incarnation of God in Jesus Christ (in more than a symbolic or functional sense), Jesus’ bodily resurrection and his return in glory.

But all Tyra’s requires for “orthodoxy” is four “Christological verities”—the main one being the incarnation, that Jesus Christ was and is both truly God and truly human.

Don’t imagine, however, that Tyra’s book is all negative. He transcends critique (of Borg and McLaren) to affirmation—of the church as missional in the sense of existing for the mission of God in the world (as opposed to existing for its own maintenance and glory).

So who are Tyra’s “heroes?” He relies heavily on Lesslie Newbigin and Darrell Guder—two heroes of “missional Christianity.” Neither was/is a fundamentalist. Both argued/argue for contextualization of the gospel without assimilation to culture (especially modernity).

One strength of Tyra’s book is its cautious, often even sympathetic, critiques of Borg and McLaren and others who, with good intentions, over react to fundamentalism. There is no hint of mean-spiritedness in Tyra’s book. If anything he bends over backwards to be irenic, generous and kind.

Another strength is the book’s detailed analysis of contemporary “postmodern” Christianity in all its varieties. He demonstrates the differences as well as the similarities (mainly of concern).

I think a major strength of the book is its emphasis on - and call for - balance... not throwing babies out with bathwater but finding and holding steady to basic, broad orthodoxy while rejecting narrow fundamentalism.

One obvious weakness (for many potential readers) of the book is its size (393 pages). However, I think it’s worth it. I read it twice—the second time in one day.

Another possible weakness is the “kid gloves” with which Tyra handles Borg and McLaren. Several readers have told me they think he needed to take off the gloves and be bolder in his assertions (e.g., say that Borg is a heretic). On the other hand, some readers think he is too critical of McLaren. So the weakness may be a tendency to pull punches where a few punches might be in order and even helpful to readers in discerning the point.

I highly recommend A Missional Orthodoxy to all readers interested in the contemporary Christian theological “scene” in America—especially the “scene” on bookshelves of theologically-minded non-scholars who are being swayed and influenced by popularizers such as Borg and McLaren.


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

Thoughts on Kirsten Powers, Grace, Ghettos, & Conscience

by Michael Bird
February 25, 2014

Kirsten Powers and Justin Meritt wrote a piece in The Daily Beast about How Conservative Christians Selectively Apply Biblical Teachings in the Same-Sex Marriage Debate. The presenting issue is [the occurence of] recent laws in [the state of] Arizona which allow individuals and businesses the right to deny service to same-sex couples. The laws came into effect in order to protect photographers, florists, and cake-makers who can be sued for refusing to provide services to same-sex weddings. In contrast, Powers and Merritt claim “Christians wrestling with this issue must first resolve the primary issue of whether the Bible calls Christians to deny services to people who are engaging in behavior they believe violates the teachings of Christianity regarding marriage. The answer is, it does not.”

Many have regarded Powers’ and Merritt’s argument to be a sort of betrayal to the evangelical cause. My dear friend Denny Burk is frustrated and annoyed by their response, stating: “Do Powers and Merritt realize that they ratify the arguments of Christianity’s fiercest opponents when they attribute our conscientious objections to animus and bigotry?”

Now I understand that this might have a bit to do with American libertarian culture which I’m admittedly an expert on, and this issue is just one front in the culture war about sexual equality and religious freedom. That said, and with all due respect to my buddy Denny Burk, I think Powers and Meritt are basically right.

First, it does not seem biblically defensible or morally virtuous for Christians to discriminate against one group of people in the name of conscience. I do not understand why it is okay to discriminate against same-sex couples because of their unbiblical lifestyle and yet to happily provide services for straight couples who are cohabiting together, committing adultery, and then there is the entire quagmire of divorce and remarriage. Nowhere in Scripture are we told to shun homosexual men and women in the work place or to deny them our business because of their choice of sexual activity. Nowhere in Scripture is homosexual practice the one sin that is more perverse than all the others so we must flee from it at first chance. I understand if someone wants to be a Christian photographer and only do Christian weddings, then fine. That’s a niche market, operating within a particular network, and serves particular people. But there is no biblical warrant to discriminate against one particular group because it is the center of heated debates in the culture wars. So I entirely agree with Powers and Merritt:
Rather than protecting the conscience rights of Christians, this looks a lot more like randomly applying religious belief in a way that discriminates against and marginalizes one group of people, while turning a blind eye to another group. It’s hard to believe that Jesus was ever for that.

Second, I would say that refusing to serve people who are “homosexual” or “cohabiting” is actually unbiblical because it shows a failure to love one’s neighbor and inhibits our mission to be salt of the earth-people actually among the people. You cannot love your neighbor unless you are willing to talk to them, walk beside them, and work near them. The consciences of the weak – and by “weak” I mean “sensitive” not “inferior” – must not be allowed to circumvent the clear biblical command to love our neighbors and force us into some kind of Christian ghetto where gay and lesbian people are not allowed to venture. We are not Pharisees, we are not holy by separation from the world, but we are holy as we bear witness to Jesus Christ in the world. [Of note: "This is the very same world that Brian Mclaren wishes to invest his time, resources, strength, and energy - R.E. Slater]

Third, the bigger issue is how Christians perceive their place in a pluralistic, pansexual, and postmodern metropolis. We are not in a position to bargain and insist that if we can’t Christianize the city, then we are entitled to our own private ghetto inside the city. My friends, listen up, as my good friend John Dickson once said, we are not living in Jerusalem any more, we are living in Athens. We cannot barricade ourselves in one little corner of the agora and say to gays, lesbians, greenies, and left-wing academics, “You shall not pass.” We don’t have the right to a ghetto, which is actually a good thing! We need to be out and about in the agora. Me, personally, I think the best place for a Christian photographer to be is at a gay Jewish atheist wedding, doing their job, doing it well, doing it for the glory of God, and doing it in such a way as to be praised for one’s professionalism, one’s fairness, one’s graciousness, and thereby win the chance to preach what one lives: the gospel of grace!

In sum -

(1) If you want to live and work in a Christian bubble in order to protect your conscience, go ahead, but don’t expect to be able to selectively apply Christian standards to those who are not Christians in the post-Christian market place;

(2) Christians need to think less about preserving their own holiness from fear of contamination and starting working out instead how their holy-state-in-Christ might be a contagion in the work-place where God has called them (HT: Craig Blomberg); and,

(3) Its time to remember that we cannot retreat to some  ghetto to preserve our way of life and instead we should focus on being the salt and light of the world.

Look, Christians live in the market place and think in the public square, we cannot retreat because we are surrounded by non-Christian culture, so there is literally nowhere to go. Our escape route is cut off, there is no cavalry coming to save us, there are no wagons to circle. So its time to set up shop, get busy as tinkers, tailors, and candle stick makers, or  get on as journalists, academics, and pastors in the place where God has put us!