Jesus, Mary, and Joseph do not play very visible roles in US politics. “For God and Country” is a slogan that makes the rounds in some circles, but the nature of that God is left unspecified (perhaps beyond typically excluding Muslims). The dearth of direct appeal to Jesus even in conservative American politics, to say nothing of the silence about his mother and step-father, makes it all the more surprising that the Holy Family has been dragged into political debates twice in one month. The nature of those invocations, and their historical and theological confusion, reveals the cynical pragmatic secularism driving the use of these religious ideas at this political juncture. Christian complicity in these invocations threatens the intelligibility of the gospel message to outsiders. (more…)
Amid the commemorations and celebrations of Martin Luther nailing several Latin points for disputation upon his local bulletin board, there has been some discussion about whether the Reformation “failed” or “succeeded.” The answer, of course, depends on what you think the Reformation’s goal was. But to enable you to reach your own conclusions, I thought a scorecard might be helpful. (more…)
Now that I have written five thousand words about why I think the Christian doctrine of the Trinity is a true and biblical description of the One God, someone might wish to ask me, “What difference does it make?” Sure, traditional Christian orthodoxy (held today by evangelical and conservative Protestants of all denominations, traditional Roman Catholics, and most Eastern and Oriental Orthodox) believes in the Trinity, while Oneness Pentecostals, Jehovah’s Witnesses, Unitarians, liberals (both Protestant and Roman Catholic), and Muslims do not. But is that just an interesting and incidental detail, along the lines of different traditions of church decoration? Or is it relevant to how Christians live out their faith in practice? Does this Trinitarian theology matter?
I think it does matter, and it matters a lot. Now, I will readily grant up front that it does not seem to matter to many Christians, who live out their lives with scarcely a thought regarding Trinitarian vs. Unitarian doctrine. But I think it does matter, and ought to matter a great deal to Christian life and faith. (more…)
The Bible is amazing. The God who created all the universe and each tiny flower in a mountain meadow decided to communicate with people in their own language, and to inspire people to write it down for future generations to read! Even the Bible talks about about invaluable and awe-inspiring the Scripture is. God gave the law through Moses, and after he re-hashed it all to the Israelites in the plain of Moab (Deuteronomy means “second [statement of the] law”), Moses said, “They are not just idle words for you—they are your life” (Deut 32:47). God spoke through Isaiah, “These are the ones I look on with favor: those who are humble and contrite in spirit, and who tremble at my word” (Isaiah 66:2). When Jesus quoted a difficult passage of the psalms, he parenthetically remarked, “And the Scripture cannot be broken” (John 10:35). The Bible is fully authoritative, life-giving, and amazingly clear (indeed, often far too clear for our comfortable self-deceptions). I do not think we can speak highly enough of God’s gracious gift of Scripture. But it is possible to speak inaccurately of it.
“Sola Scriptura” is one of the five Reformation “solas” (the plural ought to be solae, or rather soli, since one of them is masculine). It is called the “formal principle” of the Reformation, meaning what distinguishes Protestant theology’s method from the theology of Roman Catholics. But “sola Scriptura” has come to mean many different things to different people. It seems to me that some of these meanings are true, but some of them are false. We must evaluate these meanings in turn. (more…)
One of the issues on which Protestants and Roman Catholics have often chosen to disagree is whether there are gradations in sin. As Holy Saturday comes to a close, and as we prepare for the celebration of the Lord’s resurrection tomorrow, I thought this subject might be worth a few words. In short, I think both are right, as long as not overstated. (more…)
Recent events at Wheaton College have once again raised the question whether Christians and Muslims worship the same God. This is a question which I have faced with some regularity, given that I have a small amount of theological training and that I study the mixed society (including Muslims and Christians) of the medieval Middle East. With due regard to Biblical authority and the many learned people who have weighed in on the question, I find the issue to be rather more ambiguous than anyone likes to admit, and dependent upon certain non-obvious answers to tricky questions regarding the nature of worship and the relationship between sense and referent when speaking about spiritual beings, including God. In other words, contrary to what everyone would like to be the case, the answer is not obvious either way.
It is often claimed that one insuperable difference between Protestants and Catholics is that Protestants, since Luther, believe in the priesthood of all believers, while Catholics believe Christians need a priest to bring them to God. Today this is usually a Protestant accusation against Catholics, although in the sixteenth century Luther’s notion of the priesthood of all believers, including illiterate and semi-literate peasants, did come in for a certain amount of ridicule from some of the more educated members of the clergy. Some of the wilder branches of Protestantism have gone further than Luther, even rejecting, on the claimed basis of the “priesthood of all believers,” any ordained clergy whatsoever (this includes the Plymouth Brethren and the Quakers), while many “Bible-believing” Protestants draw a sharp distinction between Roman Catholic priests and their own pastors or elders. As with so many things, however, the disagreement between the denominations over the scope of the priesthood is based more on an argument over words than over the substance of what the Bible says. There are substantive disagreements in Roman Catholic and various Protestant understandings of priesthood(s), but the “argument” over the priesthood or not of all believers can safely be put down to a deficiency of northern European languages like English, which have one word where Greek has two, and a desire on both sides of the argument to affirm the superiority of their group over those who disagree with them.
This post is not actually about 2 Corinthians 1, from which the title phrase is taken, but rather about 1 Peter, which I was reading recently.
Peter is writing to Christians scattered throughout what is today Turkey to encourage them because “is necessary for a little while now that you be grieved by various afflictions” (1:6), whose faith was being tested (1:7). He praises their faith and counsels reverence for God and holiness in life. He describes their relationship to God with some amazing language which bears repeating: “But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, so that you may declare the excellent qualities of the one who called you out of darkness into his amazing light, you who once were ‘not a people’ but now are God’s people, who had ‘not received mercy’ but now have received mercy” (2:9-10).
And he simply assumes that Christians will be hated and will suffer because they are Christian: (more…)
Peddling stereotypes is intellectually irresponsible, usually offensive, and occasionally funny. Along those lines, here is a list of parking lot layouts for various religious groups, in no particular order: (N.B. outside of America, “parking lot” is usually pronounced “car park.”) (more…)
In response to my long essay about the similarity, or lack thereof, between the earliest Christians and various denominations today, one commentator, Anna, offered insights which can jump-start practical ecumenical discussion among Christians. In her first comment, she opened the door to a principled ecumenism with a rejection of the extremes, both of judgmental conservatism and of mindless liberalism:
But I would like to suggest that there is a middle ground in between “you’re going to hell” and “all paths are equal”. The middle route says, “Yes, it does matter; but you’re not screwed if you get it wrong.”
She then established the value of ecumenical contact among Christians by pointing out how great it would be if we all took upon ourselves what each denomination does well: (more…)