Christian Ethics: “Why?”

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According to Wikipedia, Christian ethics “is a branch of Christian theology that defines concepts of right (virtue) and wrong (sinful) behavior from a Christian perspective.” To be honest, it really should just be called “ethics, with a theological bent.” Whatever you call it, it’s what I am going to be studying it at seminary and I would like to tell you why.

I feel as though my life was the epitome of middle class America. It’s more than just being white and in suburbia, though. It’s a way of thinking.

It’s being embarrassed for other people when they loudly voice their disapproval of “the system.”
It’s reasoning that we should stop conversations about race and gender biases because they only lead to more discrimination.
It’s telling others not to be offended because you’ll only cause trouble.
It’s about never wanting for anything because you don’t understand what it is to “need” something.
It’s being entitled to happiness at all times; and complaining when things don’t go your way.

To be clear, this is not about the way I was raised. My family taught me better; and I’m especially grateful to my sister for never letting get away with such lazy thinking (though you could have been nicer about it. Love you! 😛 ).

There’s lots of things (nature, nurture, etc.) that caused my thinking to become so insulated. And I can only look back in embarrassment at some of the ridiculous things I consistently said, or did, just a few years ago.

Like announcing my friend’s name in a stereotypical Japanese announcer voice, because he was Japanese, and I was entertained by it.
Recycling stupid jokes; particularly of the Helen Keller and women, variety.
Recycling stupid Jewish jokes with the excuse of “it’s OK, I’m Jewish.”
Watch hours of porn because I was single and “didn’t want to hurt ‘actual women.”

So what changed? During my time in Bible College I had already felt something turning inside of me. By the end of it all, I didn’t feel as though I recognized myself. Events were happening in my life that forced me to re-examine the things I held deeply. It turned out that it wasn’t my convictions that needed changing: it was my heart. My life and words simply weren’t reflected in the things that mattered most to me.

I didn’t know where to start, so I just started reading people I knew I would disagree with. I didn’t think women should be senior pastors, so I read Rachel Held Evans and Sarah Bessey. I didn’t think that racial disparity was a big deal, so I read Eugene Cho and Ta-Nehisi Coates. I didn’t think being Jewish, or Jewish studies in particular, was even relevant so I began to read Krista Dalton.

And the more I read them the more I found myself asking more questions of, not just myself, but the world. The point of reading authors who I inherently had biases against wasn’t to suddenly change my mind, or even challenge their views. I needed to hear what they saw. To feel what they felt.

I changed because of it; and I am a better man for it.

My newfound passion for ethics comes from understanding that there are so many who are like me. People struggling to see why the world suffers the way it does and invent reasons to do nothing about it because it’s just easier that way. For the sake of the Kingdom of God I simply can’t live like that, anymore. I want to find a new way by discovering the ancient one.

So please pray for me as I move ahead in Seminary. God knows I need every bit of it. And equally as important is the need for others to come along side me. Real discipleship doesn’t happen in a vacuum and while I am sure my professors and fellow students will be able to help me here; I will need to rely on other voices I’ve grown to trust over the years.

Theological ethics might not sound like the most ground breaking of disciplines; but as we move forward it may turn out to be one of the most foundational for future generations.

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The Art of Theological Gatekeeping

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“Truly, truly, I say to you, he who does not enter the sheepfold by the door but climbs in by another way, that man is a thief and a robber. But he who enters by the door is the shepherd of the sheep. To him the gatekeeper opens. The sheep hear his voice, and he calls his own sheep by name and leads them out.” – Jesus (John 10)

In the world of sports, a gatekeeper is something of a 2nd-class competitor. He’s put years of work into his craft and achieved some level of success. His best years, though, are clearly behind him. Whether that’s due to advanced age of having maxed out his own potential he simply doesn’t have what it takes to be the best any longer. This doesn’t mean he isn’t useful. To the contrary, his new role makes him quite valuable as a measuring stick by which younger competitors can test their own skills; to see if they will surpass what the gatekeeper once achieved.

Within the world of Christianity, and Christian theology, it’s become fashionable to see oneself as a gatekeeper, or watchman. Rather than seeing themselves as 2nd-tier philosophers or theologians, they assume their positions as defenders and protectors of the faith. Their job: to guard the entrance, and exit, to the faith. In the context of theology, faith has a different word: Orthodoxy.

Independent minded folks feel that the pseudo-theological-gatekeeper role is a farce, and should be ignored at all levels. I sympathize with them. Some self-appointed guardians are so fearful and paranoid that they cause more pain to the people they’re supposed to protect than their enemies. They’ve turned their eyes in on the city believing there is more danger to be found within its walls then from the potential chaos outside of it. But this brings up another excellent point: There are actually enemies, from the outside, to be protected from.

So is the solution to dump the gatekeepers? I believe this leaves us with the very problem the so-called gatekeepers have encountered: a lack of accountability.

Sure, the watchmen will claim their accountability is nearly 2,000 years of established, orthodox writings and teachings in regards to the faith tradition. To which those who stand across from them will agree, and then proceed to present their scholarship which has been ignored by them but is equally as old and immense as their counterparts. The “Orthodox” team calls the others heretics and wolves, while the others label them pharisees and legalists.

I think the solution is to actually have gatekeepers…but in the sporting context. Men and women who act as measuring sticks, rather than reenforced steel walls, challenge us in ways that keep us accountable. In this sense, we’re training others up to recognize danger and how to deal with it. This doesn’t mean there will be 100% agreement, nor does this eliminate conflict. The discipleship process, however, doesn’t demand those things; rather, it calls us to follow Christ when we hear His voice.

And sometimes, He speaks through the gatekeepers.

What is Love (Jesus, don’t Hurt me)

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Name an album, in English, that doesn’t use the word “love.”

I’ll wait.

For as often as we use the word, getting a proper definition for “love” is something of a challenge. More times than not, the answer will be something to the effect of, “love is…just like…love,” or, “love is an overwhelming feeling of…feelings.” This can be a problem for Christians since so much of the Bible (arguably all of it) is dedicated to that very concept.

The Christian definition of love typically centers on three principles:

  •  1 Corinthians 13 (love is patient, kind, etc.): In this sense, love is an attribute. To be patient, kind, good, faithful, etc., is a part of assuming the character of Christ. As we become more like Christ, we become more loving (more on this in point 3).
  •  Luv is a verb (classic 90’s nostalgia reference, Luke 10:27): Are you d-d-down with the DC Talk? I can’t speak for everyone, but they aren’t alone in the sentiment that love is action oriented.
  • Jesus is love (plenty of bumper stickers and coffee cups to remind you, just in case you forgot, 1 John 4:8): Love as a proper noun might be jarring to non-Christians, but people have been chanting this for years. In combination with the aforementioned 1 Corinthians 13, we begin to apply all the adjectives to God and look for the evidence of that love in His work.

Love as an adjective, verb, and noun are all Biblically founded, and will help us in our application. Yet, if you pay close attention, all we’ve really done is describe what love is without ever really defining it. The problem with that is we’ve never truly escaped the circular logic of “Jesus is love.”

Yes, he is the essence, author, and example of love; but without an actual, working definition of the word all we’re left with is a hollow image of the Triune God; one that isn’t knowable, or relatable. In defining love, our thoughts about God can profoundly impact the dynamic of our relationship with Him.

Before we do this, however, let me say that I don’t wish to abandon the descriptions of love I mentioned before. Those sentiments are useful reminders of how God is both imminent and transcendent. He reveals Himself in ways that allow us to know love and who He is; yet this also sets God apart from anything else we’ve ever known.

What I do not care for is God becoming subject to our conclusions and definitions. If we know God is love, then it is He who truly defines it by nature of His…well…nature. If the definition doesn’t fit with what we know of His character as revealed in the Bible than it is our definition that needs changed.

With this understanding in place, we can try to navigate a way to a scriptural, Christ-centered definition of love that is both affective and applicable.

Next time, though.

We’ll continue the conversation in the next blog. I hope you’ll join me on this journey of discovery.

Apologetics is not Evangelism

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argue-for-jesus

The prevailing nature of apologetics within evangelicalism is intellectual in nature, and this is no accident. The loudest opponents of Christianity use scientific, historical, and philosophical disciplines to debate the existence of God and the claims of Jesus. It’s only natural that Christians answer these challenges by using the same tools their opponents do. This isn’t a bad thing, of course. These areas of studies can sharpen the Church’s understanding of the God we worship. They help explain why Christianity celebrates certain traditions, and shuns others. Academics can even inform our daily Bible reading. But there isn’t a single area of study, including theology, that will convince a person to trust Jesus.

Intellectual acknowledgement of Christ, or other historical and philosophical truths in the Bible, does not equal, or bring about, faith.

Dr. Richard D. Land (President of Southern Evangelical Seminary), writes in the Christian Post: “I fervently believe apologetics is the way we will spell Christian evangelism, missions, and discipleship in the 21st century.¹”

Norm Geisler adds, “[apologetics is] simply to defend the faith, and thereby destroy arguments and every proud obstacle against the knowledge of God (2 Cor. 10:5). It is opening the door, clearing the rubble, and getting rid of the hurdles so that people can come to Christ.²”

The problem with Geisler’s quote about getting rid of hurdles to Christ is that he assumes people’s objections to Christ are primarily philosophical or scientific. While it may be the stated reason by many an atheist, the cause of unbelief is brought to the fore in Hebrews 3:12-19; most notable in verses 18 and 19, when the author writes: “And to whom did he swear that they would not enter his rest, but to those who were disobedient? So we see that they were unable to enter because of unbelief.”

It’s interesting that Geisler would use 2 Corinthians 10:5 when, in the verse before it, Paul says, “For the weapons of our warfare are not of the flesh but have divine power to destroy strongholds (ESV).”

Again, I will reiterate that apologetics is a good thing that is both effective and has Biblical precedence (Acts 22:1, 1 Corinthians 9:3, 1 Peter 3:15). To equate apologetics with evangelism, however, is to put undue weight on the skill of the apologist, away from the actual transformative power of the Holy Spirit.

Apologetics is only a small fragment of how we should preach the gospel. If obedience to Christ is the mark of someone who believes (both in word and action) than wouldn’t our lives be the best evangelistic tool we have?

What does this entail? Let’s start with what Jesus tells a young man what the greatest commandments are, in Matthew 22:36-40.

“Teacher, which is the great commandment in the Law?’ And he said to him, ‘You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment. And a second is like it: You shall love your neighbor as yourself. On these two commandments depend all the Law and the Prophets.”

So what is love then? In tomorrow’s blog, we’ll start a journey that seeks to, theologically, define love in a way that allows us to understand what it means to be obedient and how to better evangelize.

1. http://www.christianpost.com/news/christian-apologetics-the-evangelistic-wave-of-the-future-107624/

2. ibid