For those of you who've seen the signs all over the place declaring the end of the world at the end of this week, here is a little background on how the whole fiasco started. This has been written up by a professor named W. Robert Godfrey at Westminster Seminary California. Here are the set of links to each writeup...
Part 1
Part 2
Part 3
Part 4
Part 5
While doomsdayers like this aren't new, what astonishes me is the amount of influence he has with an entire radio network at his disposal. It's actually quite troubling and saddening. What's more is that many of his followers have bet everything on this, potentially devastating their entire life's savings and relationships on the world ending in just a couple days. And of course, when the world inevitably doesn't end and all their visions shatter before their eyes many, rather than seeing the error of their ways, will continue to blindly follow Harold Camping and say that the Bible must've been wrong.
Wednesday, May 18, 2011
Monday, May 09, 2011
Heresy vs. Freedom
Heresy happens, and it's deadly serious. But heresy doesn't crop up out of an intentional vendetta against the church or orthodox theology. Rather, it's often the well meaning attempts of misguided individuals to make Christianity more palatable to the culture at large. That's why heresy usually isn't so much a denial of established doctrine (it can be) but a twisting and bending thereof. It's often cloaked in the same Biblical language of orthodoxy, so it's not always so obvious either. But the consequences of heresy cripple the unity of the church and ultimately subvert the good news of the Gospel, and that's why it's so important, whether we like it or not.
Heresy is one of those words that doesn't get tossed about lightly. It never has. The term itself is so loaded with baggage that people seldom use it, particularly now. With the heightened sensitivities of our culture against anything with connotations to "Truth" its use has become equated with being judgemental, intolerant, and authoritarian. For many the act of criticism, let alone the charge of heresy, is tantamount to intolerant bigotry, and an intrusion on one's freedom.
The problem, first of all, is that truth and doctrinal matters have become far less important than good values. It doesn't matter so much what you believe so long as you're a nice person and tolerant of others. A tolerant society, the argument goes, is a free society. Defending liberty is about defending one's right to create their own truth and identity, unhindered by anyone else who might impose their worldviews on them. The essence of freedom, then, is to be free of any restrictions.
But those values aren't neutral. They have their own pre-supposed worldview which end up imposing themselves on others who disagree with them. In other words, this form of tolerance is only tolerant of those who conform to its own set of "truths" and dogmas and is just as intolerant, if not more, toward those who choose not to.
Judging something as heretical doesn't just break the rules of these values, they use an entirely different set of presuppositions. For one it implies you have epistemologically achieved some level of absolute truth. For the postmodern, truth is highly subjective, so the idea of heresy is non-sequitur. In the end, no one is the wiser. But to claim absolute truth puts you in a position of authority, and to charge heresy is nothing more than the wielding of power, subverting one's freedom to live as they choose.
The Christian's concern for truth, however, isn't just the will to power, or about being right and pointing out why everyone else is wrong, (which is wrongheaded by itself) but about reasons of much deeper importance and urgency. Among those is a very different concept of freedom than the postmodernists claim to enjoy. For the Christian freedom does not exist from the absence of dogmatic restrictions, rather it is conforming to the right restrictions.
Scientia Potentia Est is a famous latin phrase that roughly translates "Knowledge is Power." The phrase is typically attributed to Sir Francis Bacon (1561-1626), but back then it viewed knowledge as being able empower individuals to greater levels of progress. Indeed, even Proverbs 24:5 similarly lauds knowledge when it says, "A wise man is full of strength, and a man of knowledge enhances his might." Gaining knowledge should never be an end in itself. Such ambitions typically result in the sort of authoritarian power plays the postmodernists are concerned with. But gaining knowledge is part of Christian discipleship. Submitting to the apostle's teaching, holding fast to the faith once and for all delivered, keeping a sober mind and not being blown about by every wind of doctrine, the emphasis on discipleship through learning and understanding is a steady stream throughout the entire Bible. One simply cannot avoid the conclusion that the Bible is incredibly serious about knowledge and wisdom.
And it's only through understanding of the knowledge of God that we can come to a better and more clear knowledge of ourselves. Both Proverbs 1:7 and Psalm 111:10 say, "The Fear of the Lord is the beginning wisdom" (or knowledge). We've all come to know narcissistic people in our lives. They praise themselves and demand the appreciation and respect of others. It's clear from observers they are very delusional people. But the same is true of us if we first don't understand God rightly. We are lost in our own self-deceit, out of our mind, and entirely delusional. We are like slaves.
Freedom, then, is not achieved through the absence of restricting dogmas. Nor is it found in a declaration of independence against the establishment of orthodox Christianity. Led to our own devices we are lost. Rather, true freedom comes through a clear knowledge and submission to the truth which God has given us in his word. As Os Guinness would say, "Knowledge is Power, but Truth is Freedom."
...So Jesus said to the Jews who had believed in him, "If you abide in my word, you are truly my disciples, and you will know the truth, and the truth will set you free." (John 8:31)
Wednesday, May 04, 2011
On Heresy and Alister McGrath
I'm a big fan of the work of Alister McGrath. He's an author, speaker, debater, former-atheist-turned-Christian-theologian and now serves as the Chair of Theology, Ministry and Education in the Department of Education and Professional Studies at Kings College, London. He's one of those prolific writers whom I have no idea how they manage write so much. I'm happy he does because I've come to learn quite a bit from him. My most recent interest is a book he wrote, released in 2009 called "Heresy: A History of Defending the Faith." Unfortunately I haven't been able to read yet but I have come across a quote that echoes my own feelings in a way far better than I could possibly articulate myself, and I would very much like to share it...
Yet perhaps the ultimate appeal of heresy in our times lies in its challenge to authority. Religious orthodoxy is equated with claims to absolute authority, which are to be resisted and subverted in the name of freedom. Heresy is thus to be seen as the subversion of authoritarianism, offering liberation to its followers. It is virtually impossible to take this account seriously from a historical perspective, especially as some heresies were at least as authoritarian as their orthodox rivals. The belief that heresy is intellectually and morally liberating tells us far more about today's cultural climate in the West than about the realities of the first centuries of Christian existence. Yet, as any account of the cultural reception of ideas concedes, the present-day relevance of any ancient idea has at least as much to do with what contemporary human beings are looking for as with what ancient ideas have to offer. The significance of heresy is thus not inherent within the heresy itself, but is rather constructed within the relationship between the original heresy and its contemporary interpreter. Alister McGrath, "Heresy: A History of Defending the Faith"
I'll be posting on the same topic soon...
Yet perhaps the ultimate appeal of heresy in our times lies in its challenge to authority. Religious orthodoxy is equated with claims to absolute authority, which are to be resisted and subverted in the name of freedom. Heresy is thus to be seen as the subversion of authoritarianism, offering liberation to its followers. It is virtually impossible to take this account seriously from a historical perspective, especially as some heresies were at least as authoritarian as their orthodox rivals. The belief that heresy is intellectually and morally liberating tells us far more about today's cultural climate in the West than about the realities of the first centuries of Christian existence. Yet, as any account of the cultural reception of ideas concedes, the present-day relevance of any ancient idea has at least as much to do with what contemporary human beings are looking for as with what ancient ideas have to offer. The significance of heresy is thus not inherent within the heresy itself, but is rather constructed within the relationship between the original heresy and its contemporary interpreter. Alister McGrath, "Heresy: A History of Defending the Faith"
I'll be posting on the same topic soon...
Tuesday, April 26, 2011
Where, Oh Death, Is Thy Victory?
Oh Death, where is thy sting? Oh grave, where is thy victory? (1 Corinthians 15:55, KJV)
I've often said that if I were to ever teach a philosophy class my very first lesson would be about the consequences of ideas. Take an idea, or a philosophy, doctrine, whatever, and follow it to its ultimate logical end. Where does it lead? Obviously, a practice such as this may require a great deal of speculation as certain things are difficult to foresee, but the point of it is to force you to think carefully and critically about ideas that you might adhere to.
When it comes to the Gospel, the implications are far greater than anything else we can possibly imagine. Many things can be inspiring. Great music can move us to tears, the emergence of great men and women through difficult trials inspire us to persevere, and simply falling in love with someone can cause us to do do a great many things that we would never have done before. But there is nothing more powerful than the Gospel itself, something that has moved more people to martyrdom than anything else in history.
That's because the Gospel does more than motivate to higher levels of living, it gives us a promise that prepares us for death. It may seem counter-intuitive, in a world about living "Your Best Life Now" or the "Promise Driven Life" that, perhaps more than anything else, Christianity prepares you for the life to come more than the life we're now in. In this way, Christianity is more about death than life.
That isn't to say Christians stand around waiting to die, or even volunteer for it. Instead it displaces our hope in the temporary things of this life to the eternal promises of the future. In this way, perhaps paradoxically, Christians are more motivated to carry on the work that God has called them to now than those who's focus is only on their current situation.
As C.S. Lewis says in Mere Christianity
Hope is one of the theological virtues. This means that a continual looking forward to the eternal world is not (as some modern people think) a form of escapism or wishful thinking, but one of the things a Christian is meant to do. It does not mean that we are to leave the present world as it is. If you read history you will find that the Christians who did most for the present world were just those who thought most of the next. The Apostles themselves, who set on foot the conversion of the Roman Empire, the great men who built up the Middle Ages, the English Evangelicals who abolished the Slave Trade, all left their mark on Earth, precisely because their minds were occupied with Heaven...
...Aim at Heaven and you will get earth "Thrown In"; aim at Earth and you will get neither.
As ideas go, then, this brings up some serious implications of its own. Christians, whether they be scholars and pastors, or lay-people, regular parishioners, or new to the faith, often quarrel amongst each other about the differing doctrines. But it's these doctrines which are so crucial to the faith that point us to Christ glorified in Heaven and in turn move us to serve one another in love.
More than that, it is our eyes cast upon Christ in Heaven that ultimately gives us hope. In a world in shambles, where families are torn apart by untold amounts of horror, what good is it to pour on the exhortations of good deeds, of self help, and of trying to live victoriously for ourselves. This leads us only to self righteousness and ultimately despair. Rather, our victory has already been accomplished for us, and in the end, that answers the deepest longings of our hearts. Through Christ's victory we can eagerly await the day of His return, and are ready to face the trials and temptations the world throws our way, even to the point of death. True confidence, courage, and hope lies ultimately not in ourselves, or anything we have or do, but that which has already been accomplished for us.
I eagerly expect and hope that I will in no way be ashamed, but will have sufficient courage so that now as always Christ will be exalted in my body, whether by life or by death. For to me, to live is Christ and to die is gain. (Philippians 1:20-21)
I've often said that if I were to ever teach a philosophy class my very first lesson would be about the consequences of ideas. Take an idea, or a philosophy, doctrine, whatever, and follow it to its ultimate logical end. Where does it lead? Obviously, a practice such as this may require a great deal of speculation as certain things are difficult to foresee, but the point of it is to force you to think carefully and critically about ideas that you might adhere to.
When it comes to the Gospel, the implications are far greater than anything else we can possibly imagine. Many things can be inspiring. Great music can move us to tears, the emergence of great men and women through difficult trials inspire us to persevere, and simply falling in love with someone can cause us to do do a great many things that we would never have done before. But there is nothing more powerful than the Gospel itself, something that has moved more people to martyrdom than anything else in history.
That's because the Gospel does more than motivate to higher levels of living, it gives us a promise that prepares us for death. It may seem counter-intuitive, in a world about living "Your Best Life Now" or the "Promise Driven Life" that, perhaps more than anything else, Christianity prepares you for the life to come more than the life we're now in. In this way, Christianity is more about death than life.
That isn't to say Christians stand around waiting to die, or even volunteer for it. Instead it displaces our hope in the temporary things of this life to the eternal promises of the future. In this way, perhaps paradoxically, Christians are more motivated to carry on the work that God has called them to now than those who's focus is only on their current situation.
As C.S. Lewis says in Mere Christianity
Hope is one of the theological virtues. This means that a continual looking forward to the eternal world is not (as some modern people think) a form of escapism or wishful thinking, but one of the things a Christian is meant to do. It does not mean that we are to leave the present world as it is. If you read history you will find that the Christians who did most for the present world were just those who thought most of the next. The Apostles themselves, who set on foot the conversion of the Roman Empire, the great men who built up the Middle Ages, the English Evangelicals who abolished the Slave Trade, all left their mark on Earth, precisely because their minds were occupied with Heaven...
...Aim at Heaven and you will get earth "Thrown In"; aim at Earth and you will get neither.
As ideas go, then, this brings up some serious implications of its own. Christians, whether they be scholars and pastors, or lay-people, regular parishioners, or new to the faith, often quarrel amongst each other about the differing doctrines. But it's these doctrines which are so crucial to the faith that point us to Christ glorified in Heaven and in turn move us to serve one another in love.
More than that, it is our eyes cast upon Christ in Heaven that ultimately gives us hope. In a world in shambles, where families are torn apart by untold amounts of horror, what good is it to pour on the exhortations of good deeds, of self help, and of trying to live victoriously for ourselves. This leads us only to self righteousness and ultimately despair. Rather, our victory has already been accomplished for us, and in the end, that answers the deepest longings of our hearts. Through Christ's victory we can eagerly await the day of His return, and are ready to face the trials and temptations the world throws our way, even to the point of death. True confidence, courage, and hope lies ultimately not in ourselves, or anything we have or do, but that which has already been accomplished for us.
I eagerly expect and hope that I will in no way be ashamed, but will have sufficient courage so that now as always Christ will be exalted in my body, whether by life or by death. For to me, to live is Christ and to die is gain. (Philippians 1:20-21)
Sunday, April 17, 2011
What is the Gospel? Part 2
This is part 2 of 2 of the question, What is the Gospel? This is a brief summary of an address given by D. A. Carson at the Gospel Coalition national conference in 2007. To listen to the message, you click here. Part 1 of this summary can be found here.
What is the Gospel?
...D.A. Carson went on to explain what the Gospel is in 8 summarizing words.
1) It is Christological. By this he means that the Gospel centres not only on the person of Christ, but more specifically his atoning death and his resurrection. Christianity, then, isn't some bland theism. In fact, everything is irreducibly centred on Jesus such that he becomes the one and only name by which anyone can be saved.
2) It is Theological. The gospel has a definitive purpose, and speaks about what God has done through it. First, that God raised Jesus from the dead, thereby defeating our enemy - death. God's purpose for Jesus in this was to die for our sins and rise again for our justification. In it God poured out his wrath on our sin, and this demonstrates the very punishment we deserve. Since it is God who is the offended party, it is he who must be repaid.
3) It is Biblical. Christ died for our sins according to the Scriptures, and was raised again according to the Scriptures.
4) It is Apostolic. To this, D.A. Carson credits Rev. John Stott. Look at the sequence of nouns in 1 Corinthians 15:11.
Whether, then, it is I (An Apostle), or they (The Apostles), this is what we (The Apostles) preach, and this is what you believed.
I, They, We, You.
5) It is Historical. I already mentioned this in part 1. Jesus' death and resurrection are tied down in history. This means we can study it as a historical event just like we would any other historical event. In fact, the central claims of Christianity are irreducibly historical. Unlike other religions where God supposedly passes on his enlightenment and wisdom to an individual, who then carries that message to others. Jesus is God's revelation. You can't, therefore, separate Jesus's revelation from who his historical events. To do so wouldn't make any sense.
6) It is Personal. The above events are not just historical events or theological precepts, but they set forth a way of personal salvation. This is the Gospel we received and upon which we now stand (1 Cor. 15:1)
7) It is Universal. It is universal in the sense that it is for every person, gender, race, ethnic group, societal group, etc. Not to be confused with universalism.
8) It is Eschatological. Eschatology refers to the last things in history. The Gospel brings out certain things given on at the end of the world, namely justification. God has begun the work of sanctification as well, but we look forward to its completion at the end of times.
Five Clarifying Sentences
D.A. Carson goes on to summarize everything as follows. First, that Gospel is normally disseminated through proclamation, that is, through a sermon. The good news is an announcement that must be explained and it's typically done in the context of the church's sermons. Second, it is received in and through faith and thus continues to produce results. Third, that it is properly disclosed through self-humiliation. You need to be aware of your own insufficiency and helplessness to be able to grasp it. Fourth, the Gospel, rightly asserted, becomes the bedrock confession of the entire worldwide church. And finally, that it is advancing boldly despite great opposition, and will one day see its final fruition when all God's enemies are under his feet.
Final Summary
"The Gospel is not exclusively cognitive. It is also affective and active. The word of the cross is not only God's wisdom which the world considers folly, but it is God's power, which the word considers weakness. This gospel transforms us - not by attempting to abstract social principles from the gospel, not by imposing new levels of rules, still less by focus on the periphery in the vain attempt to sound prophetic, but precisely by preaching and teaching the blessed gospel of our glorious redeemer." D. A. Carson
What is the Gospel?
...D.A. Carson went on to explain what the Gospel is in 8 summarizing words.
1) It is Christological. By this he means that the Gospel centres not only on the person of Christ, but more specifically his atoning death and his resurrection. Christianity, then, isn't some bland theism. In fact, everything is irreducibly centred on Jesus such that he becomes the one and only name by which anyone can be saved.
2) It is Theological. The gospel has a definitive purpose, and speaks about what God has done through it. First, that God raised Jesus from the dead, thereby defeating our enemy - death. God's purpose for Jesus in this was to die for our sins and rise again for our justification. In it God poured out his wrath on our sin, and this demonstrates the very punishment we deserve. Since it is God who is the offended party, it is he who must be repaid.
3) It is Biblical. Christ died for our sins according to the Scriptures, and was raised again according to the Scriptures.
4) It is Apostolic. To this, D.A. Carson credits Rev. John Stott. Look at the sequence of nouns in 1 Corinthians 15:11.
Whether, then, it is I (An Apostle), or they (The Apostles), this is what we (The Apostles) preach, and this is what you believed.
I, They, We, You.
5) It is Historical. I already mentioned this in part 1. Jesus' death and resurrection are tied down in history. This means we can study it as a historical event just like we would any other historical event. In fact, the central claims of Christianity are irreducibly historical. Unlike other religions where God supposedly passes on his enlightenment and wisdom to an individual, who then carries that message to others. Jesus is God's revelation. You can't, therefore, separate Jesus's revelation from who his historical events. To do so wouldn't make any sense.
6) It is Personal. The above events are not just historical events or theological precepts, but they set forth a way of personal salvation. This is the Gospel we received and upon which we now stand (1 Cor. 15:1)
7) It is Universal. It is universal in the sense that it is for every person, gender, race, ethnic group, societal group, etc. Not to be confused with universalism.
8) It is Eschatological. Eschatology refers to the last things in history. The Gospel brings out certain things given on at the end of the world, namely justification. God has begun the work of sanctification as well, but we look forward to its completion at the end of times.
Five Clarifying Sentences
D.A. Carson goes on to summarize everything as follows. First, that Gospel is normally disseminated through proclamation, that is, through a sermon. The good news is an announcement that must be explained and it's typically done in the context of the church's sermons. Second, it is received in and through faith and thus continues to produce results. Third, that it is properly disclosed through self-humiliation. You need to be aware of your own insufficiency and helplessness to be able to grasp it. Fourth, the Gospel, rightly asserted, becomes the bedrock confession of the entire worldwide church. And finally, that it is advancing boldly despite great opposition, and will one day see its final fruition when all God's enemies are under his feet.
Final Summary
"The Gospel is not exclusively cognitive. It is also affective and active. The word of the cross is not only God's wisdom which the world considers folly, but it is God's power, which the word considers weakness. This gospel transforms us - not by attempting to abstract social principles from the gospel, not by imposing new levels of rules, still less by focus on the periphery in the vain attempt to sound prophetic, but precisely by preaching and teaching the blessed gospel of our glorious redeemer." D. A. Carson
Saturday, April 09, 2011
What Is The Gospel? Part 1
Every student, scholar, and disciple of the word who has, at the very least, aspirations for Word and Sacrament ministry has some sort of hero. Or, if not a hero, then at least someone whom they admire for their wisdom, intellect, passion, or integrity, or anything else. They can probably list off several reasons why that particular person has been so influential. For myself one of them is Dr. Don A Carson. Every pastor brings their gifts to the table, and every congregation they serve benefits in some way from those gifts. My pastor in Grand Rapids, MI who served not only as Pastor but mentor to me as an intern, was very gifted in teaching through narrative. The beloved John Piper exudes such an enormous passion over Scripture, but (at least to my estimation) doesn't interact very much with competing philosophies, choosing instead to preach exegetically. While I can appreciate gifts and methods such as these, I happen to find myself among the types who think more propositionally and philosophically. That's where I've come to enjoy D. A. Carson's work. He's able to interact with alternative and secular ideas versus historic Christianity in ways that help discern that which is good and true, and that which is patently false. All that aside, however, one of the great pieces I've enjoyed from him most happens to be something rather elementary. It's his explaining of the question, "What is the Gospel?"
I want to mention I'm on a bit of an ongoing theme at the moment in case you haven't read the previous introductory post. As usual my posts are reflections of things I've learned over the years, but these next several in particular are about the gift of Truth. I use the word gift purposefully because, despite the enormous amounts of sophisticated arguments that shake our confidence thereof, it is truly a wonder that God has made himself known to us in such a way that we can enjoy his goodness and grace through a meaningful relationship. Christianity, by virtue of its nature, is inseparably linked to a view of epistemology that believes that people logically must be able to adequately understand and know of an objective reality outside of themselves, namely, God.
To put it simply, faith has an object. Does the object of our faith have any bearing on reality? If not, it's not only irrational, but just plain stupid. Consider the words of the Apostle Paul...
But if it is preached that Christ has been raised from the dead, how can some of you say that there is no resurrection of the dead? If there is no resurrection of the dead, then not even Christ has been raised. And if Christ has not been raised, our preaching is useless and so is your faith. More than that, we are then found to be false witnesses about God, for we have testified about God that he raised Christ from the dead. But he did not raise him if in fact the dead are not raised. For if the dead are not raised, then Christ has not been raised either. And if Christ has not been raised, your faith is futile; you are still in your sins. Then those also who have fallen asleep in Christ are lost. If only for this life we have hope in Christ, we are of all people most to be pitied. (1 Corinthians 15:12-19)
This passage neatly demonstrates why a high view of Truth is so important to Christianity. Here we have something concrete and empirical for us, a genuine historical event. It becomes the very lynch pin upon which nearly everything else in Christian belief rests upon. What's more, it practically invites you to examine its credibility and explore its enormous implications.
This is why the Gospel becomes a fantastic starting point for understanding why we care so much about truth. It's not that people like myself have this nostalgic love for "the good ol' days" of modernism. Certainly not. Truth, in modernism, was determined entirely by man's own supposed enlightenment. Descartes' famous "Cogito ergo sum" (I think, therefore I am) became the bedrock foundation of knowledge in modernity. In this way, truth is discovered in the direction of man to God, not the other way around. Postmodernism, despite its criticism of modernity, does exactly the same thing. In fact, what many people think is postmodernism is often just re-hashed modernism all over again. Instead, it is God who comes to us, by revealing himself to us, giving sight to the blind, and restoring us to him.
Even if you don't care about modernism, postmodernism, epistemology, or anything of the sort (explicitly, that is) than you should at least care about what the Gospel is. The Dr. D. A. Carson did a plenary address at the Gospel Coalition conference back in 2007. In it he gave an excellent breakdown of what the Gospel is, beginning with what the gospel is not....
The Gospel is Not...
...a narrow set of teachings. It's not a list of instructions. It's not a list of "do's" and "don'ts" that are there to help tip people into Salvation, with a set of doctrines and other things to follow. It's not the first and second commandments, love the Lord your God with all your heart, soul, and mind and love your neighbour as yourself. And they are not ethical teachings of Jesus devoid of anything doing with his death and resurrection. These things are all important. Hugely important. But they do not constitute the gospel.
We can all get excited about these issues. The danger is when the Gospel becomes the assumptions, and our passions are ignited over peripheral issues. Not to downplay the importance of them (e.i. good marriages, community, social justice, etc) but when the Gospel is ignored you risk reducing things to moralism--a works righteousness. But what makes the Gospel so important is its literal meaning, good news.
The Gospel by which you are saved is bound up in the fact that Christ died for our sins, was buried, raised on the third day and appeared to many people - the apostles and others. (D. A. Carson, paraphrased)
More on what the Gospel is to be continued...
I want to mention I'm on a bit of an ongoing theme at the moment in case you haven't read the previous introductory post. As usual my posts are reflections of things I've learned over the years, but these next several in particular are about the gift of Truth. I use the word gift purposefully because, despite the enormous amounts of sophisticated arguments that shake our confidence thereof, it is truly a wonder that God has made himself known to us in such a way that we can enjoy his goodness and grace through a meaningful relationship. Christianity, by virtue of its nature, is inseparably linked to a view of epistemology that believes that people logically must be able to adequately understand and know of an objective reality outside of themselves, namely, God.
To put it simply, faith has an object. Does the object of our faith have any bearing on reality? If not, it's not only irrational, but just plain stupid. Consider the words of the Apostle Paul...
But if it is preached that Christ has been raised from the dead, how can some of you say that there is no resurrection of the dead? If there is no resurrection of the dead, then not even Christ has been raised. And if Christ has not been raised, our preaching is useless and so is your faith. More than that, we are then found to be false witnesses about God, for we have testified about God that he raised Christ from the dead. But he did not raise him if in fact the dead are not raised. For if the dead are not raised, then Christ has not been raised either. And if Christ has not been raised, your faith is futile; you are still in your sins. Then those also who have fallen asleep in Christ are lost. If only for this life we have hope in Christ, we are of all people most to be pitied. (1 Corinthians 15:12-19)
This passage neatly demonstrates why a high view of Truth is so important to Christianity. Here we have something concrete and empirical for us, a genuine historical event. It becomes the very lynch pin upon which nearly everything else in Christian belief rests upon. What's more, it practically invites you to examine its credibility and explore its enormous implications.
This is why the Gospel becomes a fantastic starting point for understanding why we care so much about truth. It's not that people like myself have this nostalgic love for "the good ol' days" of modernism. Certainly not. Truth, in modernism, was determined entirely by man's own supposed enlightenment. Descartes' famous "Cogito ergo sum" (I think, therefore I am) became the bedrock foundation of knowledge in modernity. In this way, truth is discovered in the direction of man to God, not the other way around. Postmodernism, despite its criticism of modernity, does exactly the same thing. In fact, what many people think is postmodernism is often just re-hashed modernism all over again. Instead, it is God who comes to us, by revealing himself to us, giving sight to the blind, and restoring us to him.
Even if you don't care about modernism, postmodernism, epistemology, or anything of the sort (explicitly, that is) than you should at least care about what the Gospel is. The Dr. D. A. Carson did a plenary address at the Gospel Coalition conference back in 2007. In it he gave an excellent breakdown of what the Gospel is, beginning with what the gospel is not....
The Gospel is Not...
...a narrow set of teachings. It's not a list of instructions. It's not a list of "do's" and "don'ts" that are there to help tip people into Salvation, with a set of doctrines and other things to follow. It's not the first and second commandments, love the Lord your God with all your heart, soul, and mind and love your neighbour as yourself. And they are not ethical teachings of Jesus devoid of anything doing with his death and resurrection. These things are all important. Hugely important. But they do not constitute the gospel.
We can all get excited about these issues. The danger is when the Gospel becomes the assumptions, and our passions are ignited over peripheral issues. Not to downplay the importance of them (e.i. good marriages, community, social justice, etc) but when the Gospel is ignored you risk reducing things to moralism--a works righteousness. But what makes the Gospel so important is its literal meaning, good news.
The Gospel by which you are saved is bound up in the fact that Christ died for our sins, was buried, raised on the third day and appeared to many people - the apostles and others. (D. A. Carson, paraphrased)
More on what the Gospel is to be continued...
Monday, April 04, 2011
On Knowing Truth - An Introduction
"What is Truth?" Pilate asked (John 18:38).
No other group of people in the world should have a greater concern for Truth than Christians. Our calling is not to simply live an alternative lifestyle, on personal betterment, or to greater community, but to Truth. Truth that is ultimately only revealed to us by a God who sees fit to give it as he pleases. To answer Pilate's question then, is among our most daunting but important tasks as Christians. It's a challenge made greater by the many criticisms, and charges brought against it by a world that refuses to accept it. Having been continually pounded by skeptics, cynics, and our own existentialist situations, many have had serious doubts about whether we can even know it at all.
But, at the heart of Christianity is a God who interacts with our own human history. A God who has spoken generally of himself in what he has made, and specifically of himself in what he has done. A God, who, through His son Jesus Christ, shows that Truth that is not just an abstract notion, but a being who has brought us into an intelligible, coherent, and ultimately joyful relationship with Divine Reality. To know God is to know Truth...
to be continued....
No other group of people in the world should have a greater concern for Truth than Christians. Our calling is not to simply live an alternative lifestyle, on personal betterment, or to greater community, but to Truth. Truth that is ultimately only revealed to us by a God who sees fit to give it as he pleases. To answer Pilate's question then, is among our most daunting but important tasks as Christians. It's a challenge made greater by the many criticisms, and charges brought against it by a world that refuses to accept it. Having been continually pounded by skeptics, cynics, and our own existentialist situations, many have had serious doubts about whether we can even know it at all.
But, at the heart of Christianity is a God who interacts with our own human history. A God who has spoken generally of himself in what he has made, and specifically of himself in what he has done. A God, who, through His son Jesus Christ, shows that Truth that is not just an abstract notion, but a being who has brought us into an intelligible, coherent, and ultimately joyful relationship with Divine Reality. To know God is to know Truth...
to be continued....
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