Archive for the ‘Apologetics’ Category

Did an angel appear and give an anointed song to this church?

Posted: August 30, 2022 in Apologetics, Christian kitsch, Church, Misused Bible verses, Pneumatology
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On Sunday August 28 I preached the third message in a series on 1 Timothy 3:16, on the line ‘Seen by Angels’ (You can read it here). Afterwards, a member of the congregation asked for my opinion on a video that claims to be the performance of a song composed and given by angels, along with the claim that its words are ‘…instruments of divine restoration in the lips of anyone who sings them in faith’. The video has over 1 million views, which wile it sounds a lot, is not quite enough to, as the title claims, ‘shake the entire internet’.

The video can be viewed here: https://www.youtube.com/watch?v=L4oGDGSZx8I

A related video with the musician and others testifying to his experience can be viewed here: https://www.youtube.com/watch?v=8ZVj0mstjFg&t=1820s

Is this a genuine experience of an angelic encounter? Should we take it seriously, and as the video invites us, begin to sing this song so we can receive deliverance?

Firstly, we should note that the New Testament teaches us to be cautious about what may at first glance appear to be angelic encounters, warning us that, ‘…even Satan disguises himself as an angel of light’ (2 Corinthians 11:14), and ‘…even if… an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed.’ (Galatians 1:8). We’re warned to not be led astray by someone, ‘…insisting on asceticism and worship of angels, going on in detail about visions, puffed up without reason by his sensuous mind, and not holding fast to the Head, from whom the whole body, nourished and knit together through its joints and ligaments, grows with a growth that is from God. (Colossians 2:18-19). The one verse that suggests the possibility of encountering angels today also suggests that it will be ‘unawares’ (Hebrews 13:2 – reminiscent of Abraham and Sarah’s three visitors in Genesis 18).

In light of this, any experience or testimony (not just of angels, but of anything that seems to be some kind of message or visitation from God) should never be immediately embraced without question, and without first ‘testing the spirits to see whether they are from God (1 John 4:1). We should not just believe something to be true purely if someone tells us it happened to them, especially if they are the only witness. We may want to implicitly trust our brothers and sisters that they are telling us the truth – which is a good thing. However we also need to remember two things that are true of all people: 

  1. All people are capable of telling untruths or of twisting and exaggerating the truth. We all know people (sometimes ourselves) who will lie, or tell a certain version of something in order to benefit themselves. Sometimes their motive may be malicious, or sometimes is may be an expression of some insecurity that causes them to want to be noticed, included or applauded. Even the most godly Christian can be tempted in this area of being careless with the truth, in the weakness of their flesh. 
  2. People are also capable of unwittingly putting a wrong interpretation on an experience, because they have certain presuppositions or beliefs that will colour how they see it. We can at times be sincere in describing our experience, without realising that we ourselves have been at best mistaken, and at worst deceived, about the reality of what we’ve seen or heard. Was my vivid dream a message from God, or was it because I ate too much blue cheese last night? Was God telling me to make a certain decision, or was it because it was simply what my heart desired the most?

The New Testament teaches us to have a healthy caution about experiences in light of the fact that we are all both sinners and imperfect in our ability to discern. So when someone says ‘I was visited by an angel,’ my first response should be to ask myself, ‘On what basis should I believe this claim to be true?’ Their singular testimony alone should not be enough. Other people saying they believe it’s true should not be enough. Even people having some kind of ‘spiritual’ experience in response to hearing their testimony or listening to the song should not be enough. All of those are purely subjective tests, and if I were to use this as my standard I would have to be consistent and endorse the many New Age and eastern mystical experiences people have in ashrams and other cultic settings as being truly from God.

As Christians, the ultimate objective test we must always apply is the testimony of Scripture. By that I don’t mean a verse or two taken out of context that appears on its own to support the claim. Rather, it’s the Scriptures properly and responsibly understood and taught through reading it in the context of the ‘whole counsel of God’ (Acts 20:27), and done by those who have done the hard work of preparing themselves to be, ‘one approved, a worker who has no need to be ashamed, rightly handling the word of truth.’ (2 Timothy 2:15). Anyone can find a verse or phrase from the Bible to support their preferred view about anything they want, especially when they can search through countless English versions until they find the wording they personally like. Diligent study of the Scriptures, on the other hand, is the best and really only way to be able to discern the truth and interpret our experiences rightly and in a way that glorifies God. Diligent study will show anyone who does it that the singular focus, direction and theme of the scriptures is Jesus Christ, the crucified and risen Lord; and so any study of the Scriptures that leads us to anything or anyone aside from the truth than is in him is a mishandling of the Bible.

With all that said, there are a number of reasons why I cannot accept this video, the song, or the testimony of its composer as a genuine angelic revelation.

1. Who are they?

The first thing we should ask when presented with testimonies like this is, ‘Who is this person? Are they a member of a church, and if so what is that church?’

If they’re a lone ranger with no accountability or respect for God’s church, then they are immediately discredited, as they are rejecting the wholesale teaching of the Scriptures that all Christians are members of the body of Christ, and are called to function in a way that is ‘discerning the body’ (1 Corinthians 11:29). In this case, the man’s experience is in the context of a local church, so at least he has that accountability.

However, what church is he a member of?

SCOAN Thessalonica is a branch of the Nigerian megachurch founded and led until recently by ‘Prophet’ T. B. Joshua. The Synagogue Church Of All Nations is an independent pentecostal church that has grown as part of the wave of the African version of the ‘Word of Faith’ and ‘Prosperity Gospel’ movements. It’s a church that has brought great harm to the cause of the Gospel in Africa through its emphasis on guaranteed healing, demonic deliverance, use of ‘anointing water’, and a focus on Joshua as the ‘Man of God.’ Ironically, despite his teaching on healing, Joshua died in 2021 from a stroke at age 57. While he didn’t teach that his followers could become rich, he himself was reportedly worth upwards of $10 million US, and was one of the wealthiest pastors in Nigeria. Joshua’s techniques were remarkably similar to those of African witchdoctors, with a message that used fear (of spiritual powers, and of God’s judgement) to lead people to follow him and look to him to solve their problems. Revelations have been made of actors being paid to pose as people needing deliverance.

The SCOAN church has many characteristics that would classify it as a cult.

The leader of SCOAN Thessalonica, ‘Wiseman Harry’ was a disciple of T. B. Joshua for ten years before planting this church in Greece. HIs ministry is modelled on Joshua, with the same focus on himself as an authoritative, anointed prophet. (All of the videos produced by the church share the hashtag #manofgodharry). Like Joshua, his preaching is not about the Gospel of grace, but one of fear and works, with Jesus hardly getting a mention. (For example: https://www.youtube.com/watch?v=Tz8Aci1wxSU). All of this immediately calls into question the credibility of anything that comes out of this ‘church.’

2. Why should I believe them?

Secondly, the man gives a testimony of a dream he had with a boy, an angel and Jesus. Apparently the angel gave him a song with all the musical accompaniment to go with it. When he woke up he had to translate the words and music so it could be sung in church. The question is, why should I believe him? How do I know he is telling the truth about the details of his dream? And if he is accurately recounting what he saw in his dream, how can I know it was from God and was actually a real angel? The only thing I have to go on is his word. This was his own individual experience. No-one else saw what he saw, to corroborate his testimony (Biblically, there must be two or more witnesses to verify someone’s testimony.)

It’s no miracle that this man could arrange a song – he is a professional musician after all. And this ‘angelic’ song sounds suspiciously similar in style to other songs he has written, and at least to me has a particularly ‘Greek’ feel about it. Strangely, the copyright for the song is listed as ‘Angel of God’, but it seems the angel gave him permission to sell the song on Apple Music for $1.69 per download. So how do I know that it wasn’t just his own musical ruinations that led to a dream and a new idea for a song? Maybe I can, maybe I can’t. And that’s the point. I have no objective or scriptural reason to say this song is definitely one that angels have given to him. So I shouldn’t say it is.

3. Does it line up with Scripture?

Thirdly, the content of the song, while not necessarily heretical, is not the kind of song that the Scriptures would lead me to expect angels to sing. It sounds more like a song I would expect SCOAN church members to sing. 

While it at least acknowledges the Trinity, it contains a strange line about the Holy Spirit: ‘Glory to the Holy Spirit will rise’ This line coincidentally reflects the big emphasis in the SCOAN statement of faith on the Holy Spirit (The opening statement mentions the Holy Spirit first before anything else). This immediately makes me suspicious, when in a dream or vision of heaven the message given seems to confirm a church’s peculiar theological emphasis.

If we read the Scriptures, we see a rather different emphasis. Jesus said that the Holy Spirit, ‘…will guide you into all the truth, for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come. He will glorify me, for he will take what is mine and declare it to you.’ (John 16:13-14, see also 7:39). Some may say this is splitting hairs, but I don’t think so. The Holy Spirit’s work in the world is to glorify Jesus, not himself. Biblically speaking, ‘glory to Jesus the Son will rise,’ especially on the final day when every knee bows to him and declares him to be Lord, to the glory finally not of the Holy Spirit, but of the Father. (Philippians 2:10-11). Possibly T. B. Joshua believed he was correcting what he saw to be an underemphasis by the church on the power of the Spirit, as do many Pentecostals. But in fact, the New Testament itself, inspired by the same Spirit, puts the main focus on Jesus, not the Spirit.

The song also makes no mention of Christ’s redemptive work. This too is strange if it was an angelic song. We’re told that angels long to look into the things concerning the suffering and resurrection of Christ (1 Peter 1:11-12) and that Jesus was ‘seen by angels’ (1 Timothy 3:16), with them appearing at his conception, birth, temptation, suffering, resurrection and ascension. In Revelation 5, John sees a vision of the heavenly throne room in which the worship is led not by angels, but by the twenty four Elders, representing redeemed humanity, who sing of the slain lamb who ransomed them by his blood (Revelation 5:9). The myriads of angels respond to the Elders’ worship, not the other way around. They sing, “Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honour and glory and blessing!” (Revelation 5:12).

4. Does it honour Scripture?

Fourthly, this song, it’s claimed, has a special anointing, in which every word contain angelic power to minister ‘deliverance’ and ‘divine restoration’ to ‘anyone who sings them in faith.’ This is the most dangerous thing about this kind of claim: attributing power to the words of an angelic song that makes them equivalent to God’s word. This again reflects the theology of the SCOAN church and the ‘Word of Faith’ teaching they embrace, in which words are endowed with a spiritual creative power, and in which we can ‘release’ that power simply by speaking them. This teaching originates from the 19th century metaphysical ‘New Thought’ movements, and was imported into Pentecostal churches from the early 20th century.

The Bible nowhere teaches the idea that words have intrinsic spiritual power, in the way that this teaching says. It’s a view that is more akin to witchcraft with its spells and incantations.

If the song simply reflects or repeats Scripture (which some may argue it does), why then do we need it? Shouldn’t we just speak the words of Scripture and expect them to have the same effect? If it’s claimed the words are scriptural, but that it has unique power, then it’s actually being set above Scripture and given more authority, as if simply reading or singing the words of Scripture is not enough. 

And of course, if it is a new revelation in addition to Scripture, then it should be rejected, as that would mean Scripture is not enough, and needs to be supplemented (and for some reason God has waited for nearly 2000 years to add this ‘update’).

5. Is the claimed evidence purely subjective and experiential – or objective and Scriptural?

Finally, some will point to the emotional and physical experiences some people are having as they hear the song: tears, shaking, falling down, convulsions that look like demonic deliverance. Others testify to their own subjective feelings of release. A woman and a man claim to have seen angels appear above the musicians when the song is first performed. The video has over 3000 comments, mostly positive, and as I said above, over 1 million views. But does that prove anything?

This is a church where these kinds of manifestations are both expected and taught as true manifestations of the Spirit, even though there is no Biblical basis for them. The same phenomena can be witnessed in Hindu ashrams and other cult-like settings. The evidence of the Holy Spirit at work in a person is not physical manifestations like this, but an increasing maturity in Christ, a love for His word, and the Fruit of the Spirit being displayed – fruit that includes self control (Galatians 5:22-23). Falling over, shaking, rolling around does not prove anything about the Holy Spirit. His fruit can only be recognised and tested over time, as the he patiently shapes us over our whole Christian life into the image of Jesus.

Even if there are real miracles happening here, that also doesn’t prove the presence of the Spirit. Jesus said that there will be ‘…many [who] will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’ (Matthew 7:22-23)

Experience is never an infallible test of authenticity. The only infallible test is God’s infallible Word. If your experience contradicts the Word, it’s not the work of the Spirit. If it seems to match with something the Word, but isn’t in conjunction with the truth of the Gospel, it’s not the work of the Spirit. If it’s something that’s neither taught nor forbidden by the Word, it may not be wrong, but it is wrong to declare it to be the work of the Spirit, unless it has produced long term fruit in keeping with a scriptural understanding of the Spirit’s work.

Similarly, thousands of people commenting and simply saying in effect, ‘I believe this is true’, and other people’s personal claims of visions don’t verify anything. Maybe if the whole church saw something, and it was recorded on video (since they seem to video everything that happens) there would be cause to consider that something was really happening, and it wasn’t just the power of suggestion and people coming already wanting to have an experience – or worse, a deception by the devil who has come, as we’re told he does, disguised as an angel of light.

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The Most Feminist Religion

Posted: March 9, 2017 in Apologetics, Culture & Politics, Ethics, gender, Islam, Misused Bible verses, Sexuality, Social Justice, Uncategorized
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True Feminism is not about special privileges for women, but about equal dignity, value and opportunity for all people, regardless of gender.

Last week it was claimed on national television that ‘Islam is the most feminist religion.’ Since that claim, many have been debating its accuracy.

Sometimes that best way to disprove a claim is not to show why it’s wrong, but simply to point out an alternative that clearly trumps it.

So, here’s a few things Biblical Christianity gives women:

  1. A knowledge that they are made in the image of God (Genesis 1:27). This means women and men may equally be representatives of God – ambassadors of His authority in ruling over creation, and communicators of His character in their love and care for other creatures and fellow human beings. No other religion contains the concept of ‘The Image of God,’ being applied to all people.
  2. As ‘Daughters of Eve,’ women have a wonderful and unique privilege of giving life in a way a man cannot. ‘The man called his wife’s name Eve, because she was the mother of all living.’ (Genesis 3:20). It’s significant to see that this statement is made immediately after the man is told that because of the curse of sin, he will labour and toil, and eventually die and return to the dust. As an act of faith, he knew that this was not a final word, since God would show His ongoing patience, care and love for humanity through Even and all her daughters; and ultimately in her descendant who would be the saviour of the world (Genesis 3:15).
  3. In Old Testament Israel, women were often given special protection under the law, in recognition of the fact that they were more likely to be the victims of violence from men (eg. Deuteronomy 22:25-29). To our modern 21st century western ears some of these laws seem patriarchal, however if we understand them in the cultural context of the time, they are laws that are pro-woman. These laws have provided some basis for the Western legal system that allows liberty, equality and protection for all citizens.
  4. Jesus welcomed, healed, taught, ate and drank with women, may of whom were considered outcasts by the culture of the time. (John 4:1-45) His confrontation of a gang of men about to stone a woman caught in adultery exposed their hypocrisy in assuming her guilt, and their moral superiority. (John 8:2-10) As far as Jesus is concerned, women and men are to be given equal opportunities to receive grace and forgiveness; as well as in the gracious call to repent and turn from a sinful lifestyle.
  5. In Christian gatherings men and women sit together. This may not sound significant to us today, but in the first century it was a radical departure from the Synagogue practice of separating men and women. Not only this, but women were active participants in the worship, both praying and prophesying in church – also a radical liberation of women (1 Corinthians 11:5-16 – The caveats in this passage about head coverings are to do with cultural sensitivities, as well as honouring the God-given distinctives between genders.)
  6. In Christ, women and men are ‘Joint heirs of the grace of life,’ (1 Peter 3:7) and ‘all one in Jesus Christ,’ (Galatians 3:28). Neither gender deserves grace any more or less than the other, since grace is not about deserving, but about God giving freely without partiality.
  7. The Christian hope for the New Creation is that many aspects of this world that give rise to discrimination, bigotry and oppression (not just between genders, but also between race, class, role, etc.) will pass away. ‘Heaven’ will not be populated by men served by virgins (Islam) or women as child-producers for new worlds (Mormonism); neither will it be populated by homogeneous, gender-neutral angels (A culturally popular idea, started by Swedenborgianism, the religion of Helen Keller). Rather, the New Heavens and Earth will be filled with the glory of God as Men and Women, both transformed into the image of Jesus, love and serve God and one another in full freedom and holiness. Adam’s words of Genesis 3:20 will be somewhat reflected in that this renewed humanity will be called ‘The Bride, the Wife of the Lamb’ (Revelation 21:9) An incredible dignity and honour will be bestowed on women by having attributes of their gender bestowed on this redeemed, eternal community.

So I wonder. Which religion is the most feminist?

The Failed Interfaith Experiment

Posted: March 2, 2017 in Apologetics, Pluralism, Soteriology, Student Ministry
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wa075-035055-27Recently I and a couple of my student leaders attended an ‘Interfaith Welcome,’ to which we were invited by a University chaplain. We did so partly to show respect to the team who operate ‘Oasis’ (the religious centre on campus), and partly to observe and give feedback to the Christian club’s leadership team so they could make wise choices about how they as a Christian club would relate to and interact with the Multi-Faith Chaplaincy.

Having observed similar events in the past, I went with certain expectations, and was not disappointed to have them all met.

After being welcomed, our attention was directed to large bowl containing pebbles, which the presenter then submerged in water – symbolically representing the many religious faiths which while unique, make up the one riverbed, united by the water of our common ideals and humanity. We were invited to take a pebble from the bowl (I declined, as I did not know what we would be required to do with this pebble once we had it).

We were then give a series of pithy thoughts, including a story of a man who left his village with his only destination being ‘away from here’; a quotation from the Dalai Lama: ‘All major religious traditions carry basically the same message, that is love, compassion and forgiveness the important thing is they should be part of our daily lives.’; and a call for people of all faiths to be working together on campus, focussing on ‘mutuality’.

Participants were then invited to return their pebble, this time to create a line of stones, indicating that we are all, ultimately, on the same path together.

The ceremony concluded with a ‘Christian’ blessing (which contained nothing distinctively Christian),  followed by an Aboriginal blessing, and an invitation (which was not taken up) for anyone else to add a greeting or blessing from their own tradition.

The three of us then made a discreet exit to avoid being included in the group photo that was to be posted on Facebook.

I called this post ‘The Failed Interfaith Experiment’ because this experience highlights a number of reasons why I think such endeavours will never become the revolutionary, culture-changing phenomenon that their proponents often envisage.

Firstly, this event was entirely ‘horizontal’ – in that it was simply people talking to people, interacting with people, talking about (or implying) the Divine rather than addressing Him (or She, It, etc…). It implicitly  presented religion as a human endeavour, and contained no acknowledgement of divine presence or activity. This approach would not resonate with the majority of ‘religious traditions’ in which activities such as prayer, singing, reading, preaching, meditation and many other things are understood to be direct connection and communication between humans and the Divine.

While this could be seen as a positive thing – we weren’t expected, for example, to pray in a way that was incongruent with our understanding of God – it means that these kinds of events will not be able to offer any kind of ‘spiritual nourishment’ to the participants; they will be largely humanistic, rather than spiritual. The moment they cross over into spiritual activity someone will inevitable be excluded or offended.

Secondly, in their attempt to be inclusive of everyone, the organisers of the event were actually being exclusive. Anyone coming from a conservative religious tradition – such as an Evangelical Christian, and Orthodox Jew, or a Wahhabi Muslim – would not feel free to participate without compromising their own convictions that their faith is the only path to truth and to God. Some would find the Dalai Lama’s quote not only untrue, but even offensive, especially if their people have faced horrific suffering at the hands of people of other ‘religious traditions’.

So such an event is inclusive only of those who either already hold to a universalist or syncretist theology, or who have not really thought through the implications of their participation and how it could implicitly compromise the convictions they hold dear.

Thirdly, this kind of event actually holds very little appeal to the majority of secular, religiously apathetic Australians. This was evidenced by the fact that apart from us three, there was only one other white Australian present who was not a part of the Oasis team (ie. who was there voluntarily). The message of interfaith activities is, ‘No matter what your beliefs are, we are all on the same path,’ and this is interpreted by the average non-religious person as, ‘So if what you believe doesn’t matter in the end, why even bother with religious belief at all?’

This means that interfaith activities end up being essentially ‘in house’ and have very little potential for having any impact on the wider community.

Fourthly, these kinds of activities contain their own inherent contradictions which cause them to lack any ring of authenticity.

As I have already mentioned, while claiming to be all inclusive, they exclude those with conservative faiths.

Statements like the one made by the Dalai Lama cannot actually be maintained: Do all religious traditions really carry the same message? Does this include the tradition held to by ISIS that lead them to slaughter, rape and pillage? Or the ancient cult of Molech in which children were sacrificed to fire? Or the modern American Hebrew Israelite movement that declares white people to be devils? The Dalai Lama’s claim is ignorant and naive at best. While sounding warm and fuzzy, it actually offers no real solution to those who are wanting to both authenticate their own faith, and relate well to those of other faiths, because it ignores the fact that our differences are significant and do matter.

In an attempt to offend no-one, these events can often contain much ambiguity, relativism and obscurity – apart from the repeated dogmatic claim that this is how things should be. Making an absolute claim that there are no absolutes is symptomatic of confusion, not clarity. It may appeal to the emotions – in which case it becomes a handy excuse for not standing form on one’s convictions – but it does not ring true to a mind that is interested in truth, reason and consistency.

I have tried to write this post from the perspective of an objective observer, uncoloured (I hope) by my Christian convictions. However I must also point out that there is another reason why the Interfaith Experiment is a failed one.

It is worthy of notice that many interfaith activities, at least in the West, are initiated by those coming from a liberal, ‘progressive’ Christian perspective. In all cases they flow out of a milieu in which the Gospel and the authority of Scripture has been watered down or abandoned altogether. In this sense, while interfaith proponents sincerely believe they are working for God and the gospel (whatever they believe that to be), they are in fact, in the words of Gamaliel (Acts 5:39), ‘…fighting against God.’

‘All worship the same God,’  ‘All religions are the same,’ and ‘The key to world peace is interfaith cooperation,’ are relatively recent ideas in human history. Future generations should not be surprised if they observe that such ideas and those who promote them will have slipped into obscurity as yet another attempt by humanity to rule ourselves and solve our problems apart from the True and Living God made known in His Son, Jesus Christ.

Reflections and response to ‘Pluralism – a blessing or a curse?’ by Geoff Boyce

Posted: August 29, 2016 in Apologetics, Church, Culture & Politics, Evangelism, Hermeneutics, Pluralism, Soteriology, Student Ministry, Theological formation
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Resolve logoIntroduction

At Resolve 2016, Flinders Evangelical Students explored the issue of pluralism – an issue facing both our society and the church.

As part of this exploration, we invited Geoff Boyce, Coordinating Chaplain at Flinders University to speak in our ‘Respond’ section of the conference. Geoff has, over a period of years, developed an approach to chaplaincy that has sought to respond to the reality of pluralism, and the contemporary context on the university campus in which Christians can often be less represented that other faiths, due to both the increasing secularisation of Australia, and the increase of migrants and international students.

Our aim in having Geoff speak was to listen respectfully to someone with whom we do not agree theologically, but whose approach we want to understand, so that we may be more gracious and respectful in our response both to him and to those with similar views.

What can we affirm?

Hospitality

Geoff helpfully highlighted for us the significance of hospitality as a Biblical principle, exemplified by Jesus. God’s work through human history has been one of inviting, welcoming and drawing people to Himself. By contrast, much of human enterprise has been about exclusion – keeping our own patch safe, and keeping the ‘other’ at arm’s distance, being unwilling to learn about and from those who are different to us. Geoff and his team have developed (and designed) Oasis as a venue centred around hospitality, where people from many cultural and religious backgrounds may engage, form friendships, and learn from each other. For this we are grateful, especially in that this hospitality has been extended to us in our freedom to use Oasis for our gatherings.

Genuine enquiry

Geoff also highlighted the danger of looking at others and trying to understand them ‘through Christian spectacles’ – ie. with unrecognised assumptions that come from our Christian worldview which can prevent us from truly understanding a person. For example, the best way to learn about Islam is to speak to and get to know a Muslim, rather than to hear about them from another Christian. This may well lead to us to discover more about what we actually have in common as fellow human beings, and to help us better understand and respect our differences.

Authenticity

Geoff helpfully emphasised for us the importance of desiring authenticity for others; in other words, wanting – for their sake – that they be truly themselves, not the person we think they should be. This is God’s desire for all people – that they be the people He has created them to truly be, free from the burdens and stereotypes placed upon them by other people who are really trying to deal with their own insecurities by manipulating people to become more like themselves. This is the Biblical idea of ‘maturity’ – when someone is fully human, and thus fully alive.

Relationships

Geoff also called us to focus on relationships, pointing us to the fact that relationship is at the heart of the Kingdom of God. God desires a relationship with His people, and He so works that those in a relationship with Him express this in the way they relate to each other. It can be easy for us to allow the task or the method of our mission to get in the way of genuine, loving relationships both with fellow believers, and with those around us who aren’t Christians. The moment we lose sight of the call to love God and neighbour, we will treat people as targets to win, or commodities to exploit.

Where do we differ?

Our view of Scripture.

Geoff mentioned that ‘the Scriptures were written in the exile;’ and that it was only in this time when the Jews themselves were outcasts that ‘they figured it all out.’ This is a view of the Old Testament that has emerged out of the late 19th and early 20th century ‘higher criticism’ movement that began to question the church’s traditional understanding of the origin, authorship and interpretation of the Bible. Coming from a rationalistic worldview that emerged from the Enlightenment, scholars and theologians who follow this more liberal or ‘progressive’ approach tend to emphasise the human element of authorship of scripture over the divine. Rather than viewing the historical books of the Old Testament as actual and accurate history, they prefer to see in them a ‘mythical’ element – stories that were written at a much later date than their actual historical setting, with the intention of providing a basis for meaning, identity and purpose for the discouraged and oppressed Jews living in captivity in a foreign land.

From an Evangelical perspective, such a view of Scripture undermines their authority and veracity, as expressed in the ES statement of faith: ‘[We affirm] The divine inspiration, trustworthiness, and infallibility of Holy Scripture as originally given, its entire sufficiency for our knowledge of God, and its supreme authority in all matters of faith and conduct.’ The conservative view of the Old Testament books, held to by most Christians for most of history, is that they were written much earlier, either during or soon after the time of the events described, sometimes by eyewitnesses, and always by men who were inspired by the Holy Spirit (1 Peter 1:10-11, 2 Peter 1:21) to record an accurate account of events. These men, enabled by the Spirit, also spoke of things to come, primarily the sending of the Messiah. Thus, Jesus could say that the Scriptures spoke of him. (John 5:39). This view sees the Bible and its story as something overseen and coordinated by God, not ‘figured out’ by human beings. It is a story of God actually working throughout human history in historical acts of salvation to bring all things to the point of Him entering the world in the person of Jesus. The Christian faith is founded securely on historical events through which God has revealed Himself, not the more pop-culture idea that it is based, along with most other religions, on principles of conduct and ethical/moral behaviour.

While we can agree with Geoff’s point of hospitality being a key idea in the Bible, I would be unsure about a hermeneutic that seeks to ‘read the whole bible through the lens of hospitality.’ We can all be guilty at time of imposing on the Bible a particular framework, and us Evangelicals can be just as culpable of this as anyone. However I am not convinced that ‘hospitality’ is the one or primary framework or ‘lens’ through which we should read the Bible, such that we look for it in most if not all passages we read. Geoff pointed us to Jesus’ rejection at the synagogue in Nazareth in Luke 4:16-30 as an example of this ‘hospitality hermeneutic’. He suggested that hospitality was the key issue here: the fact that the two stories Jesus mentioned were of non-Jews being accepted and included by God (a Sidonian widow and a Syrian official), and this is what enraged the people and made them want to kill him. While I agree that the problem was, as Jesus says, ‘…no prophet is acceptable in his hometown (Luke 4:24), it was not the issue of the ethnic identity of the people in the stories that was taken issue with, but his accusation of the Nazarenes that they would not accept him unless he performed signs and wonders. This sets the scene for the ongoing issue Jesus faced with the Jews – that they demanded of him a sign – which comes to a head in Luke 11:29 when he says “This generation is an evil generation. It demands a sign, but no sign will be given to it except the sign of Jonah.”

These are not the only occasions when we see Jesus ‘picking a fight’ with people who do not accept him as the Messiah and Son of God; and in the Nazarene synagogue it is he who starts the conflict by speaking scathingly of those who were otherwise, ‘speaking well of him and marvelling at the gracious words that were coming from his mouth.’ (Luke 4:22). It is difficult to see how this, and many similar incidents, are an expression of hospitality, at least as described by Geoff.

Our view on the urgency of the Gospel

Geoff advocated strongly for an approach to those of other faiths which is only comfortable with another changing their view when it is entirely on their own terms and through their own initiative. He supports a model of ministry (specifically for chaplaincy) which is, ‘…no longer the ‘rescuing’, ‘telling’ salvation paradigm, but the hospitable, listening, empowering and long-term-committed mentoring (‘walking beside you’) paradigm, directed toward individual and corporate well being.’

Such an approach to institutional chaplaincy is understandable and expected, given the brief of a chaplain to work primarily for the well being of the organisation and the individuals within it. However it is a model that unfortunately discounts the fact that the Gospel is a message of salvation that is to be proclaimed, and must be received through repentance and faith. It is not merely a set of tools to be used in promoting individual and corporate wellbeing and harmony (although these are outcomes that should be expected as fruit of Christ at work in people through the Gospel.)

The ‘rescuing, telling salvation paradigm’ is unavoidable when we see the ministry of both Jesus and the Apostles in the New Testament. ‘Repent and believe the Gospel’ is the summary statement of Jesus’ preaching given in Mark 1:14, and must be held alongside his ‘hospitality’ statements (eg. ‘come to me, all who are weary and burdened, and I will give you rest.’ (Matthew 11:28) is said in the immediate context of him just having pronounced woes upon towns that had rejected him!). Not simply a set of ideas and principles that can be explored and considered intellectually or emotionally, it is a message that carries with it a command to be obeyed:

‘The times of ignorance God overlooked, but now he commands all people everywhere to repent, because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead.’ (Acts 17:30-31)

This command is given in light of the resurrection of Jesus from the dead, and the coming Day of Judgement, from which God wants people to be saved. If Jesus, as he claimed, is the only way to the Father (John 14:6), then we truly love people by pointing them to him, and calling them to put their faith exclusively in him.

Our view on ‘comparative religion’.

Geoff encouraged us to look at the things we have in common with those of other faiths. That will be the point at which hospitality will be able to happen, as we use these commonalities as our starting point in creating open, trusting friendships (see diagram).

He suggested that the key point of commonality between all religions is love: the Golden Rule:

“So whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets.” (Matthew 7:12).

This is a popular idea today, especially when people are trying to make sense of and find solutions to the problem of religiously motivated violence and abuse. It is suggested that if all religious people simply practiced this as the heart of their religion, there will be harmony.

While it is true that many (but not all) religions contain a principle that in some way resembles Jesus’ Golden Rule (See table below), there are some problems with such a claim.

Golden Rule

Firstly Jesus, echoing the Law given through Moses, stands apart from the other religions in the way he phrases the Rule. His is the only one that is together entirely unconditional (ie. not for spiritual merit, or in order to receive good in return), proactively loving (as opposed to simply avoiding doing harm to others), and non-exclusive (not just within one’s own community.)

Secondly, unlike some religions in which the central theme is the effort humans must make to be good, the Golden Rule is not the central theme of Christianity in that sense. Christianity is based around not what we do, but what God has done in Jesus Christ. Jesus came not to enforce the law, but to fulfil it. What we were and are unable to do (love God and neighbour perfectly), he has done on our behalf, hand in hand with taking at the cross the punishment we deserve for our blatant unwillingness to love. In Jesus Christ God has done for us what we should have done for Him, and because He has perfectly kept the Golden Rule, we may be reconciled to Him:

‘In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we also ought to love one another.’ (1 John 4:10-11)

Our call to love is the outflow from the centre of our faith, which is in the person and cross of Jesus.

Our view of the Kingdom of God

Geoff told us that the Kingdom of God is about relationships. While that is true in as much as all that the Triune God does is about relationships, the Kingdom language used in the Scriptures is not primarily about communicating the truth of relationship as much as the truth of God’s authority. Entering the Kingdom of God means coming into a place of submission and allegiance to the King – the cry of Christians is ‘Jesus is Lord!’ and the message conveyed by Jesus’ resurrection is that he now reigns at the Father’s right hand and has been appointed as the coming judge of all people.

That being so, how are we to recognise the Kingdom of God in action in this life? Primarily, it must be people who are both acknowledging the lordship of Jesus over their lives and the world, and who are living in such a way that their actions give glory to Him.

This must necessarily be more than people of any faith or creed showing friendship and hospitality to one another. While we can certainly acknowledge that Jesus as King rules over all people regardless of their awareness of him, we can only call something a true expression of his kingdom where people are doing what they do ‘in his name’.

Because all people are made in the image of God, friendship and hospitality will be given expression in some form no matter how ‘fallen’ we may be, as long as we are human. However, as long as we are seeking to live outside of the lordship of Christ, such actions will ultimately be another expression of our rebellion. Because our deeds can in no way change our status before God, ultimately ‘…all our righteous acts are like filthy rags.’ (Isaiah 64:6)

Geoff told us, in the context of speaking about inter-faith friendships, that ‘God is doing his thing – he doesn’t need the church.’ This is really a straw-man argument. I have rarely heard anyone say words to the effect that, ‘God does need the church.’ He is bigger than the church, and technically could accomplish all He wants to accomplish apart from the church – except for the fact that in His plan that the Church is actually central to all He wants to accomplish! His goal in all He is doing in this world is to prepare the Church to be a spotless bride who will be presented to his Son, Jesus. Because of this the church is described with such terms as, ‘God’s household,’ ’The pillar and foundation of the truth’ (Titus 3:15), ‘a kingdom, priests to his God and Father,’ (Revelation 1:6), ‘a chosen race… a holy nation.’ (1 Peter 2:9). It is hard to avoid the conclusion that the church (the people, not the institution) is the visible expression of the Kingdom of God, and the instrument God uses to bring people into the Kingdom though its proclamation of the ‘Gospel of the Kingdom’ (Matthew 24:14).

Conclusion

I want to reiterate our thankfulness to God for the opportunities we have to gather freely as God’s people at Flinders Uni, and the role that Oasis as a location and as a team has played in making this possible. This space is a privilege that very few groups like ours around Australia and the world have.

We also appreciate the friendship and hospitality extended to us by Oasis team volunteers, staff and chaplains, and affirm their genuine desire to work for the wellbeing of students at Flinders. Flinders ES members and friends should be encouraged to participate in and assist with any activities in Oasis as their conscience gives them freedom to do so.

The relationship between ES and Oasis has not been without difficulties through the fifty years of us operating on campus, and it is important to acknowledge that this relationship has been strained at times, especially as the transition was made from a mainly Christian chaplaincy based ‘Religious Centre’ to a multi-faith and inter-faith ‘Oasis’. It is important also for us to acknowledge and be repentant of those things done and said by representatives of ES that have not reflected the love and grace of Christ. While we cannot take responsibility for the way in which others may perceive or interpret our actions, the love of Christ constrains us to make every effort to not merely speak the truth, but to speak it in love.

It is also important to remain firm on the commitment we have to our convictions as evangelicals – a commitment to the absolute truth of the Gospel, the uniqueness of Christ, the authority of the Bible, and the call to proclaim Jesus at university. Compromising on these would not only lead us to be disobedient to Christ, but would also annul our reason for existing as a club. The testimony of history is that Christian student groups who have assumed, lost, or denied the Gospel have eventually lost traction and finally ceased to exist, as they have nothing to offer to people that the world is not already claiming to give.

This means that we need to be always carefully and prayerfully thinking through what it means for us to be operating in the environment of a secular institution, a pluralistic culture, and an inter-faith setting such as Oasis. This is a similar issue to that wrestled with by the Israelites as they lived in exile in Babylon: They were called by God to remain distinctly seperate as His holy people, yet at the same time told to ‘…seek the welfare of the city where I have sent you into exile, and pray to the LORD on its behalf, for in its welfare you will find your welfare. (Jeremiah 29:7).

There is no simple formula to apply when working out our relationship with the university and with Oasis. We walk the tightrope somewhere between the compromise of full-blown partnership and the ‘bunker mentality’ of full separation, and we need the wisdom of God to guide us as we seek to navigate between these unhelpful extremes. ‘If it is possible, as far as it depends on you, live at peace with everyone.’ (Romans 12:18) is a verse that we must apply to everyone, not just to Christians or those who may provide some benefit to us. This principle is motivated not by pragmatism, but by sincere love (Romans 12:9). Because of God’s grace, we can be confident that He will enable us to practice this sincere love towards our friends in Oasis in such a way that we will not compromise the Gospel or our mission, to the glory of God.

Revolutionary Hope: Suffering in a world loved by God

Posted: August 22, 2016 in Apologetics, Evangelism, Student Ministry, Suffering
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Talk one of Flinders Uni Jesus Week 2016google

‘Why does God allow suffering?’ is possibly the most common response people have to the Christian claim, ‘God is love.’

Some people feel that religion has nothing to say to us on the question of suffering. Maybe you are one of these people. Maybe you are sick of religious platitudes, ‘It will all work out in the end,’ ‘Everything happens for a reason,’ or even judgemental statements, ‘God is punishing you!’ ‘You just don’t have enough faith!’ Maybe you have been at the receiving end of promises to the effect that God will heal you or solve your problem, and it hasn’t happened. Or, maybe you just feel that religious answers to the problem of suffering just don’t cut it, or lack intellectual credibility.

It may be that you are reading this because you or someone you love is facing or had faced great suffering, and you are still searching for answers as to why it happened, and whether it is possible to believe that God is loving.

Or may be that for you this is purely an intellectual issue, because, like me, you have never really gone through serious suffering – at least compared to many people in this world. The danger for people like us is that we can treat suffering glibly – either by using one of those platitudes that I mentioned, or by using the reality of suffering as an excuse to justify a refusal to believe in God. Both of these actually trivialise suffering, and neither prepare us to deal with the actual experience of suffering.

Whatever our position, we cannot avoid the fact that every one of us has, or will, encounter suffering in some form. Even if your life is long and relatively comfortable, you will be confronted with suffering in the lives of people you know; not to mention the reality of your fellow human beings around the world who fill our news bulletins with stories of war, oppression, famine, poverty and plague.

Whether we like it or not, whether we acknowledge it or not, we all have some view on this issue.

Depending on where you stand, the issue of suffering is either complicated or simplified by introducing the idea that the is a good, loving God who created and is in charge of the universe. For some, a loving God and world with suffering are two incompatible ideas, and so they conclude that God is either not good, or not real. For others, belief that God is both real and loving, is the greatest comfort and source of strength when facing suffering.

I would like to suggest, based on my reading and observation, that the first response is more common among those who try to deal with the problem intellectually – ie. those who may be observing, but not necessarily experiencing suffering; while the second is more commonly expressed by those actually experiencing suffering. It is certainly true that religious – and particularly christian – belief is stronger and growing in parts of the world in which suffering is greater, and especially on places where people’s suffering is due to religious persecution. The Christian church, without fail, has always thrived and grown where Christians have suffered most, and is only declining here in the West where most Christians are comfortable and feel safe.

This begs the question: what is it about the Christian faith that enables people to not just cope with, but even thrive when suffering?

It has been said that religion is one of humanity’s attempts to come to terms with the enigma of suffering, injustice and death.

Religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. It is the opium of the people. (Karl Marx)

All major religions do try to come to terms with suffering. And they take different approaches. Some may say that it’s a test – to see if we are worthy of God and deserving of entry into paradise. Some say it is an illusion – a symptom of our being trapped in this physical world – from which we must liberate ourselves through enlightenment and suppressing our desires. Others say it’s just the harsh reality of a live that is controlled by the will of a distant, uncaring God, and we must just surrender to it and not ask ‘why’.

Amidst all these attempts, Christianity offers a solution that I put to you is much more satisfying than all of these. When I use the word ‘satisfying’ I don’t merely mean it makes people feel better. Rather, I mean that it provides both the understanding and the tools that enable a person to both live this life with meaning and significance, and to have a hope for the future of both this world, and of life even beyond the grave.

Firstly, the Bible has a realistic and honest view of suffering.

Suffering is a major theme throughout the Bible, and in fact it contains several documents in it that are wholly concerned with the issue (Job, Lamentations, Habakkuk, Ecclesiastes, etc.). And the Bible is raw and honest about suffering, and in endorsing people’s questioning of God about it. Here is an example:

My God, my God, why have you forsaken me?
Why are you so far from saving me, so far from my cries of anguish?
My God, I cry out by day, but you do not answer, by night, but I find no rest…
…I am a worm and not a man, scorned by everyone, despised by the people.
All who see me mock me; they hurl insults, shaking their heads…
Do not be far from me, for trouble is near and there is no one to help.
Many bulls surround me; strong bulls of Bashan encircle me.
Roaring lions that tear their prey open their mouths wide against me…
I am poured out like water, and all my bones are out of joint.
My heart has turned to wax; it has melted within me.
My mouth is dried up like a potsherd, and my tongue sticks to the roof of my mouth; you lay me in the dust of death.
Dogs surround me, a pack of villains encircles me; they pierce my hands and my feet.
All my bones are on display; people stare and gloat over me.
They divide my clothes among them and cast lots for my garment.
(Excerpts from Psalm 22)

Note that the writer of this song is not merely pondering a question: rather he is requiring God to explain himself. The writer’s suffering is real, and he has very little – if any – hope left; as far as he is concerned, God has abandoned him.

What we need to see is that God is OK with having this kind of sentiment in the Bible. He is big enough to have questions asked of Him and to not be knocked off his perch. He does not get angry at people for being real about suffering, and for demanding to know where He is when they suffer, and why it seems that He is not responding to their calls for help.

If you have your questions, doubts, fears and anger about yours or others’ suffering, God welcomes you to bring it to Him. He will not reject you or be angry at you for asking Him to give an answer to your pain.

Secondly, the Christian faith provides a coherent reason for why suffering exists.

In the Bible, suffering is an intruder into a world that was designed to be good. God created the world and humanity to be living in harmony with one another and with God. When humanity, the world, and God are in right relationship, everything will function as it should. We are made to live under God’s loving authority, caring for one another and for the world in which we live. This, however, is not the case. Human beings have rejected a relationship with God on His terms, and as a result both we, and this world have become dysfunctional. Behind the problem of suffering lies a deeper problem – a moral one.

The Bible presents suffering, from this perspective, on two ways:

First, suffering is the natural consequence of human failure or ‘sin’. Because God has made this world the way it is, actions have consequences. If you smoke, you will most likely get cancer or emphysema. If you drink and drive, you will increase  the chance of dying or killing someone in a crash. If you treat people with disrespect, you will in turn be treated with disrespect. If we exploit and misuse the earth’s resources, we will ruin the ecosystem and cause problems for ourselves. A large proportion of human suffering can be traced ultimately to human greed, selfishness, laziness and malice. In that sense, we have no place to blame or accuse God for suffering which, to put it bluntly, is our own fault.

Second, suffering is a reminder of God’s Justice. Once Jesus was asked about the tragedy of the slaughter of some Jews by the Romans:

Now there were some present at that time who told Jesus about the Galileans whose blood Pilate had mixed with their sacrifices. Jesus answered, “Do you think that these Galileans were worse sinners than all the other Galileans because they suffered this way? I tell you, no! But unless you repent, you too will all perish. Or those eighteen who died when the tower in Siloam fell on them—do you think they were more guilty than all the others living in Jerusalem? I tell you, no! But unless you repent, you too will all perish.” Luke 13:1-5

It may seem that Jesus is being insensitive and harsh here in his response, by telling people to repent lest they perish. It’s important to see that Jesus does not say, ‘These people were being punished for some sin they committed.’ In fact, he seems to complicate the dilemma by bringing up another incident – a ‘natural disaster’. It is most likely that the Galileans who were slaughtered by Pilate had tried to rebel against Rome, and one could argue that they had brought their fate upon their own heads. However in the case of the tower of Siloam – ultimately the only question may be, ‘Why did God allow that to happen to people who were just minding their own business?’

Jesus does not give a direct answer to that question, but instead uses the incident to point his hearers to a greater issue: every human being faces the prospect of suffering that is too great for us to imagine, and which makes suffering in this world pale in comparison. This is the suffering of being banished forever from the goodness and love of God – something which we all deserve because of our rejection of Him – that which the Bible calls, ‘hell’. The Bible tells us that God has deliberately, but only partially, handed us and this world over to our dysfunction,  to be cursed, with all of the suffering that entails. This is in order that our suffering – whether caused by human evil or by ‘natural causes’ will serve as wake-up call, or a warning to us about the full consequences of rejecting God and arrogantly insisting on living life our way. C.S. Lewis, the author of the Narnia series, put it this way: “We can ignore even pleasure. But pain insists upon being attended to. God whispers to us in our pleasures, speaks in our conscience, but shouts in our pains: it is his megaphone to rouse a deaf world.”

Suffering is like the rumble strip on the edge of a road – a warning that if we continue the way we are going, we’re in trouble.

Thirdly, God has provided the only foolproof solution to the problem of suffering.

God does not stand at a distance or ignore human suffering; nor is He uncaring or unmoved by suffering, but rather comes closer to us that we can even imagine. We see this clearly in the person of Jesus.

A church near where I live has on its fence a banner saying, ‘Jesus was a refugee’. This is a reference to when Jesus’ family had to flee their home country to escape the king of the time who was trying to find Jesus to kill him.

During his public life, Jesus lived without a home, and was at times hungry, thirsty, and physically exhausted. Because of his teaching on love and justice, the time he spent with the outcasts and ostracised, and because of his claims about himself, the religious authorities finally had him arrested and sentenced to death. All his friends deserted and betrayed him. He faced an corrupt trial, and was handed over to the Romans to be beaten, publicly humiliated, and to face one of the most excruciatingly painful forms of execution devised by human beings – crucifixion (in fact, it is the latin word for cross, ’crucis’ that forms the basis for the word, ‘excruciating’).

But Jesus was not just a man who, as some have suggested, showed us how to practice the virtue of enduring under unjust suffering. Jesus is God in person. In Jesus, God the Son has entered into human experience, walked our streets, lived our life, experienced our pain. In Jesus we see that God has not chosen to stand at a distance and remotely fix the problem of suffering. If He did, the only way would be to remove forever every person who is responsible in some way for causing suffering – and they would mean everyone, including you and I. Instead, God in love has chosen to deal with the problem not from the outside, but from the inside. What is first and foremost ‘Revolutionary’ about the love of God is that this God, the creator of the universe, who is above and immune to suffering, has chosen to enter into our suffering and walk alongside us in it; to plumb the depths of human agony both physically and psychologically. In answer to our question, ‘God, where are you when I suffer?’ God calls out from the cross, ‘Here I am.’

But this is more than just God sympathising with us. In Jesus, God has dealt with the suffering problem by dealing with the moral problem.

Jesus not only experienced the existential, physical suffering of abandonment, humiliation, torture and physical death. He also experienced the ultimate suffering to which, as I said earlier, that all points. Moments before his died, Jesus called out,

My God, My God, why have you forsaken me?

Did you notice that these are the exact words from the song we read earlier? In that moment, Jesus was experiencing the ultimate suffering: abandonment by God – the abandonment that all people rightly deserve.

Not only did Jesus share in our suffering, but he stood in our place and came under the punishment we deserve. The Bible puts it like this:

Christ suffered once for sins, the righteous for the unrighteous, to bring you to God.
(1 Peter 3:18)

In Jesus’ death, the moral problem behind evil and suffering in this world has been dealt with: by taking our sin and evil onto himself, and by suffering the consequences of our sin in our place, he has ‘reversed the curse’ for anyone who comes to him and receives what he has done for them.

God comes close to us in Jesus, and shared in our suffering, not simply to fix our problems, but to bring us into a relationship with Himself.

God weeps with us so that we may one day laugh with him.
(German Theologian Jurgen Moltmann)

This explains why it is that Christians throughout the last 2000 years have persevered through suffering, and why the Christian message is able to give hope and meaning to people in the depths of pain. Christians have a revolutionary hope which is based on the fact that Jesus’ death was not the final act. God raised Jesus from the dead to demonstrate that this moral problem has been dealt with – forgiveness and reconciliation has been won by him – and that for those who trust in him, suffering will only every be temporary. Christians are able to make the outrageous claim that in comparison with what God has in store for us – a world which will not only be free from suffering, death and grief, but also a place where we will see God face to face and know only his goodness and love – in light of that our sufferings become ‘light and momentary’, not even worth comparing to what is to come.

That’s why Jesus word’s that we saw earlier, ‘Repent, or you too will perish,’ are not harsh words, but loving words. The same one who calls us to trust in him and turn back to God is the same one who has suffered our pain and paid the price to enable us to return to God.

I urge you to hear his call. Repent, and put your trust in him.

But what about Hell??

Posted: October 21, 2015 in Apologetics, Hell, Judgement, Theodicy
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what about hellIs the Bible’s teaching – and Christians’ belief in – Hell, a valid reason to reject the Christian faith?

Just in case you were wondering, here is “Gentle Jesus, Meek and Mild’” teaching on hell:

“Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the One who can destroy both soul and body in hell.” (Matthew 10:28)

“As the weeds are pulled up and burned in the fire, so it will be at the end of the age. The Son of Man will send out his angels, and they will weed out of his kingdom everything that causes sin and all who do evil. They will throw them into the blazing furnace, where there will be weeping and gnashing of teeth.” (Matthew 13:40-42)

“…if your eye causes you to stumble, pluck it out. It is better for you to enter the kingdom of God with one eye than to have two eyes and be thrown into hell, where, ‘the worms that eat them do not die, and the fire is not quenched.’” (Mark 9:47-48)

There is not doubt that Jesus both believed in and warned people about God’s judgement, and the finality of the final Judgement which for some will result in ‘Hell’.

There are a number of popular objections to hell, among which are:

  • If God is love, how could he send people to hell?
  • How can eternal damnation be a fair punishment for my relatively small mistakes?
  • I know plenty of Muslims, Buddhists and Atheists who are decent people. What should they be sent to Hell just for not believing in Jesus?
  • A loving God wouldn’t use fear as a motivation to be good – even if some of his followers do!
  • The whole idea is primitive and superstitious.

A number of objections to Hell are simply a rejection of a wrong understanding of what Hell is, based more on Medieval mythology than on the Bible.

We could say that, from the Bible’s perspective, Hell is God’s final response to remorseless or unrepentant sin. So, our view of Hell will be shaped by our view of sin.

It makes sense that many in the modern West have a problem with the idea of God’s judgement, because our general view of humanity is that we are OK – people are essentially good (or at least neutral), and we occasionally make mistakes or act selfishly – but no-one in themselves is bad enough to warrant hell. From this perspective, Christians are seen as harsh in believing in such a thing as Hell.

So, a correct understanding of the biblical concept of sin will enable us to also get Hell into perspective:

1. Sin is essentially the rejection of a relationship.

Popularly, sin is thought of as naughty things we do, which are tallied up and used to assess whether we are good enough to get into heaven. This is not a Christian idea.

These sinful actions are simply symptoms or expressions of the state of the heart – a heart that has no interest in being in a right relationship with God. God created us to not only know about Him, but to be in personal relationship with Him – in which we experience His loving care for us, and we live lived that honour Him. Instead, we turn to things in this world thinking they will provide for us what only God can give. Jesus described this as ‘slavery to sin’ – the things we think will fulfill us ultimately become our master, because we invest ourselves in them instead of God.

The Christian ‘Heaven’ is knowing this relationship with God not in part, but in full; not by faith, but by sight. The true pleasure of ‘Heaven’ is not being in a nice place, but in knowing God face-to-face. By contrast, the pain of Hell – described in pictorial language as being like fire and darkness and being eaten by worms – is the pain of absolute exclusion from God’s favour and goodness, with no longer any hope of release.

If we do not want a relationship with God in this life, why should we think we will want it for eternity? In that sense, Hell is God handing us over to that which we have chosen – life in the absence of His favourable presence. What most people don’t realise is that in this life, God is continually giving good things to us – whether we acknowledge or thank Him or not. All the pleasures and joys of life are gifts from God, designed to demonstrate His kindness and patience. Hell will be the removal of everything that is good – and it will be what we have chosen. As Tim Keller says,

“Hell is the freely chosen, eternal skid row of the universe.”

2. Sin is personal – and it’s against God.

Sin isn’t breaking a set of abstract and arbitrary rules. Because God’s Law is His law, to break it is a personal offence against Him. We all know that justice demands that the penalty fit the crime. This is reflected in our own justice system, where penalties vary depending on the seriousness of the crime. If sin is just breaking a few rules, then eternal punishment in Hell is certainly unfair. However, if sin is actually treason against the Creator and Ruler of the universe, this puts Hell into perspective. God is infinite in worth, and deserves the worship and honour of every creature. Sin is essentially saying that He is worthless compared to all the other things that we place great importance on – not the least our own desire to be autonomous and accountable to no-one but ourselves. Such an act of treason deserves a penalty that fits the crime – this fitting penalty is exclusion from God’s favour forever.

We also need a proper perspective on God’s character:

3. God’s anger shows His love.

We would all agree that anger against injustice or suffering of innocent people is good. We would also think it strange and heartless for someone to not be angry when their loved ones are hurt. Why then do we not want to allow God to be angry at sin and evil which brings destruction to the creatures whom He loves? It is because God is Love that he is angry with anything or anyone who harms the objects of His love – true justice is ultimately the expression of love. We very often want God to bring justice for us when things don’t go the way we think they should for us, yet we don’t like the thought that God could bring justice on behalf of those whom we have hurt or offended. The fact that God acts against evil and injustice demonstrates His desire to see justice for those He loves.

God is ‘triune’ – three persons existing in the eternal unity of the one God; Father, Son and Holy Spirit. This means that God has the right to be angry towards those who dishonour him, without him being selfish and insecure as human beings generally do when we are offended or hurt. The Father is angry at those who reject his Son; the Son is angry at those who dishonour his Father, and so on. So even if it were possible (and it isn’t) that our sin caused no harm whatsoever to another human being, it would still be right and good and loving that God is angry towards us.

A God who looked at the sin and evil and destruction in the world and the human race, and then did nothing in response would be a far, far worse god, unworthy of our worship, than one who acts decisively to judge evil and bring it to an end.

4. God has mercy on sinners.

We may feel that God is harsh when we read about his judgements and about Hell. However, God’s speaking about Hell is not vindictive, but gracious. He tell us of His judgement as a warning – calling people to turn from sin to Him so that they do not need to face this judgement:

“Son of man, say to the Israelites, ‘This is what you are saying:“Our offences and sins weigh us down, and we are wasting away because of them. How then can we live?”’ Say to them, ‘As surely as I live, declares the Sovereign Lord, I take no pleasure in the death of the wicked, but rather that they turn from their ways and live. Turn! Turn from your evil ways! Why will you die, people of Israel? ’(Ezekiel 33:10-11)

We can know this not only because of passages like this in the Bible, but by what the Bible tells us about Jesus. Jesus stated very clearly that the primary reason He came was to deal with the fact that human beings deserve Hell – by going there himself on our behalf:

Jesus called them together and said, “You know that those who are regarded as rulers of the Gentiles lord it over them, and their high officials exercise authority over them. Not so with you. Instead, whoever wants to become great among you must be your servant, and whoever wants to be first must be slave of all. For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.” (Mark 10:42-45)

Jesus is teaching his followers about what it means to live truly as a human being – in humbleness and service to others. He states that he himself is the ideal example of this, in that while he is God’s chosen King (Son of Man), he came to serve. The way he served was to ‘give his life as a ransom’ – in other words, he gave his life and faced Hell himself, to provide a way for us to not face Hell.

How can we charge God with harshness and injustice when the very thing we deserve to face, He Himself has faced for us?

If we say something like ‘I’m not bad enough to go to hell,’ or ‘I know plenty of good people who don’t believe in Jesus – why should they go to hell?’ then we are saying essentially that what is required for a person to not go to Hell is their good works – their moral performance. This is actually more exclusive than the Christian view which says that no matter who you are or how ’bad’ your sin is, grace is available to the worst of sinners; entry into ‘Heaven’ is not based on how good I am, but on how good Jesus has been for me.

A much more exclusive approach is to say, ‘People who are ‘good enough’ should not be sent to Hell.’ This sets us up for elitism – the presumption that we in ourselves are able to achieve a goodness that deserves God’s eternal favour, where the good are in and the bad are out. It means that we store up our record of good, and then God somehow owes us and gives us Heaven. The Gospel says that those who think they are good enough for God demonstrate they are not – because we were never made to be ‘good enough,’ but to live in dependence upon Him. Rather, those who recognise that they are, and never will be good enough, and instead rely on God’s grace and mercy shown in Jesus who came to rescue us from Hell, are welcomed.

This is an offer not just for those who are good enough, but for anyone who will simply trust him.

(Some of these ideas are stolen from Tim Keller, but since he most likely got them from somewhere else, I won’t bother referencing them in detail…)

‘Pro-Life’ issues and human rights

Posted: October 14, 2015 in Apologetics, Culture & Politics, Ethics, Euthanasia, Social Justice
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WHat about Pro life

Abortion & Euthanasia are hot topics. Both are generally framed, in popular culture, in terms of human rights and dignity:

“It’s a woman’s right to determine what happens to her body”

“Everyone has the right to die with dignity”

Because of this framing, those who oppose abortion and euthanasia in principle, can easily be characterised as being dispassionate and against human rights. Christians may be painted as hypocritical, or as forcing women to see through an unwanted pregnancy, or making people suffer unnecessarily.

Our modern conception of ‘universal’ or ‘inalienable’ human rights has emerged out of Europe in the last few centuries, with two key catalysts being the French Revolution and the American war of independence. The American declaration of independence famously states:

We hold these truths to be self-evident; that all men are created equal, that they are endowed by their creator with certain unalienable rights, that among these are life, liberty and the pursuit of happiness.

There is a good case for arguing that this emergence of the concept of human rights was allowed and fostered by Europe and North America’s Judeo-Christian ethical framework. The Bible’s anthropology views human beings as being made in the image of God:

26Then God said, “Let us make mankind in our image, in our likeness, so that they may rule over the fish in the sea and the birds in the sky, over the livestock and all the wild animals, and over all the creatures that move along the ground.”

27So God created mankind in his own image, in the image of God he created them; male and female he created them. 28God blessed them and said to them, “Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground.” (Genesis 1:26-28)

To be ‘in the image of God’ means to reflect God’s character and actions in our own character and actions, and is intrinsically related to the idea of ‘sonship’ – ie. the image is not merely functional, but relational; we are designed to live as children of God, joyfully obeying, and delighting in the privilege of participating in theFather’s own work in the world.

The goal of a human being in God’s image is to bring honour, or ‘glory’ to God. An accurate and joyful reflecting of God in a human being, ultimately means that God will be the primary focus and cause for all creation to worship him:

In love 5he predestined us for adoption to sonship through Jesus Christ, in accordance with his pleasure and will— 6to the praise of his glorious grace. (Ephesians 1:4-6)

This image also gives human beings inestimable dignity and significance above all other creatures, and imbues us with a sense of purpose and hope. ‘Human progress’ is an outworking of this innate drive within us to be always moving forward, with the goal of human flourishing in harmony with the creation around us. This dignity, however, is designed to be found not in and of ourselves, but in the context of right relationship with God. As soon as the relationship is severed, the image becomes distorted, and begins working ‘in reverse’.

Man lived by love. Now, cutting himself off from God as his ‘supply’ he became a creature of self goodness, self righteousness, self holiness, self veracity, self love. Self love we call self-centred love, and theologians speak about eros although that is a word not used in the New Testament. It is self love, and it is centred on glorifying itself. Eros causes most of the misery that there is in the world. Man sees his answers to life’s problems in himself. (Geoffrey Bingham, “God’s greatest gift: Glory”)

Genesis presents this image as a ‘primeval instinct’ in human beings – in other words, it is present in all people and in all (or most) human societies. The adoption of Christianity as the ‘offical’ religion of much of Europe enabled this concept of be explicitly taught, and became ingrained in the psyche of the ‘Christian’ West.

With the rise of secularism – ironically also with the French Revolution as its ‘flagship’ event – we have held onto the idea of personal dignity and worth, but jettisoned the belief in a personal, relational and moral Creator on which it was founded. And because the foundation for this belief has been removed, the belief itself has had to be adapted to fit a secular worldview.

Human dignity has now come to be understood as something intrinsic to our humanity in and of itself. This dignity is preserved through:

  1. Freedom of choice. I should be the only one to make decisions about myself and what affects me.
  2. Minimisation of suffering. I am entitled (as much as possible) to a life free of pain and suffering, both physical and psychological.
  3. Justice. I should be treated rightly and fairly.
  4. Longevity. The above should happen for as long as possible, especially since this life is all that counts.

These things are good, and important to human flourishing. They are also things that the Bible upholds as good, and which people are called to seek for others if they are truly loving their neighbour.

However, they are not presented at things that a person should demand for themselves. Very often the ‘Pro-Choice’ argument is presented in this way – as a right to dignity that people should be encouraged to insist on for themselves. This right to self-determination generally trumps the principle of ‘As long as you don’t cause harm to others.’ And so in the abortion debate, true humanity is denied to the foetus, so that it cannot be claimed that his/her rights are being infringed; in the euthanasia debate little attention is given to the impact of ongoing grief on friends and relatives who lose their loved one. The debate becomes one of relative merits, since there is no longer a sense of absolute truth given by God about the nature of human life; it is now up to us to determine its nature and limits.

In Jesus we see a human being of true dignity. Jesus shows us what it looks like for a person to be living in and expressing the true image of God – he is in fact described as, ‘The Son… the image of the invisible God, the firstborn over all creation.’ (Colossians 1:15). Jesus is literally, and eternally the Son of God the Father, and in his incarnation (ie. entering the creation and taking on humanity) he shows us what a true son/daughter looks like – that which we have been designed for.

Significantly, we could argue that Jesus forewent all of the four previously mentioned criteria for human dignity – while still maintaining dignity!

  1. Jesus made it clear that he was not here to do his own will, but God’s (eg. Luke 22:42, John 5:19). He was joyful in his obedience to God, willing to always put God’s and other people’s needs before his own, even if that meant ‘losing’ his own freedom of choice.
  2. Jesus certainly did not shrink from suffering, because it was for the sake of others and for God’s glory (Matthew 8:14-17, 20, Luke 22:42). He willingly entered the extreme suffering of crucifixion, facing not only the physical pain, but also experiencing in his soul the pain of abandonment by the Father himself, as he bore the consequences of our sinfulness.
  3. In this suffering Jesus endured rank injustice from the hands of his enemies (1 Peter 2:20-23), but did not retaliate or demand justice for himself. He knew that his Father is completely just, and that in the end no wrong will not be righted, and no right will go unrewarded. So, in the cross he faced from God what he didn’t deserve, in our place, so that human beings may be forgiven and not get what we deserve!
  4. Jesus was only 33 when he died – a short life by most standards. However he knew and taught that this life is not all there is – that those who live by faith in God have a hope beyond the grave that reaches int eternity. Not only that, but the experiences of this life – including the suffering – are used by God to shape the nature of our life beyond the grave. Because of this he was free to not shrink back from suffering or even death, because when seen in the light of eternity this life is a blink in time, yet none of it is wasted, no matter how short.

Because of who Jesus is and what he accomplished, God calls people to repent and turn to faith in Jesus. It is through being reconciled to God through him, that a person has their view of life and death and ethics reoriented back to the way God designed us to see things. The life that flows out of faith in Jesus finds fulfilment and purpose, identity and dignity in living in harmony with God, and no longer depends on having a drive to find those things within oneself or in the systems of this world. A follower of Jesus seeks to be like him, in seeking to live first for God and for others, not for themselves:

‘…the love of Christ controls us, because we have concluded this:that one has died for all, therefore all have died; and he died for all, that those who live might no longer live for themselves but for him who for their sake died and was raised.’ (2 Corinthians 5:14-15)

Voluntary Euthanasia – Dying with Dignity?

Posted: October 12, 2015 in Apologetics, Ethics, Euthanasia
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(This was a talk originally given at a forum at Flinders Medical Centre in 2011. The topic has come up again, as I’m about to give an evangelistic lunchtime talk on “Pro-Life Issues”, and I used this as revision. This will be Part One; my talk will be Part Two in a few days…)

 

The Christian Scriptures contain no direct instructions or statements about euthanasia. This may be partly for the same reason they are also silent on cyber bullying and traffic laws. But it is also because for the Biblical authors and characters, the concept of euthanasia would run contrary to their worldview, and their understanding of the nature of human life in the context of a relationship with God.

There are (among others) three key themes running throughout the Bible which inform this worldview, and which preclude euthanasia as an option for those who affirm Biblical Christianity:

1. Creation

The doctrine of creation is much more than a question of origins. The Bible spends relatively little time on the mechanics of how this world, and we, came to be, and much more time on the question that was forefront on the hearts of the Biblical writers:

‘What is the nature of the relationship between God and this world He has created?’ 

As the Creator of this universe, including human beings, God has ‘divine prerogatives’. He is described as the ‘Author of Life’ (Acts 3:15), as the one who, ‘gives and who takes away’ (Job 1:21), who determines both the lifespan of all creatures as well as the events that happen in the intervening years between birth and death. (Psalm 139) He is shown to be intimately involved in the humdrum of daily life, and the one upon whom all people depend for life and breath and everything (Acts 17:25). Ultimately all creatures owe him their complete trust and allegiance.

This is a God to whom we are all accountable – not because this world is simply a cosmic chess game in which he insists on his own way out of some kind of egotistical hubris; rather, our existence as creatures is because of God’s nature as love; He creates so that we might be the beneficiaries of his goodness.

Our presumption to be wise in determining the best timing and method for the ending of life is a dangerous foray into attempting to usurp God’s role as the Author of life. The scenario of the opening chapters of the Bible is one of human beings wanting to take to themselves the divine prerogatives; something the Bible calls ‘sin’. Christians are called to ‘Entrust our souls to a faithful Creator, while doing good,’ (1 Peter 4:19) particularly when faced with suffering. This means a trust that God who is all knowing, all wise and all good will always do what is right, and we need not fear that His timing for the end of our lives is either too soon or too late.

2. Consummation

Related to the first, the Bible presents a ground for a certainty of hope for both this physical world as a whole, and for those who are in this trust relationship with Him as a God who is not only the Creator, but the Faithful Creator. Both the Old and New Testaments speak of the promise of ‘a new Heavens and a new earth, in which righteousness dwells’ (2 Peter 3:13) – ie. in which everything works together rightly and in the context of perfect relationships between humans and God, and between fellow humans.

What this means, is this ‘creation has an ultimate goal’; a goal that it has been moving towards since the moment of creation, and a goal which is intrinsically linked with the destiny of human beings, to be fulfilled at what the Bible calls, ‘The appearing of the glory of our great God and saviour, Jesus Christ.’ (Titus 2:13)

All that happens in life has a purpose. All things, regardless of our assessment of them being ‘good’ or ‘bad’, are a stitch that contributes to the full, magnificent tapestry of God’s good purpose for his creation. And so suffering is transformed from an evil to be avoided at all costs, to something that, astoundingly, can be accepted with, ‘pure joy’ (James 1:2), because we know that, ‘suffering produces patience, patience produces character, character produces hope – a hope that does not disappoint.’ (Romans 5:4-5). This does not mean Christians are to pursue suffering in a masochistic narcissism; however the certainty of this hope enables joy even at times of intense pain, anguish and uncertainty.

3. Redemption

This is the theme which ties the two themes of creation and consummation together and gives them coherence. The Bible contains many stories of redemption, all of which serve as pointers to the climactic act of redemption in the sending of Jesus Christ; his life, crucifixion and resurrection, and the pledge of his return as judge and king. Central to this story of redemption is a death: His own death. This death is entirely voluntary, both on a cosmic level, as he enters this creation willingly and in love, and temporally, as he deliberately manoeuvres himself through his public teaching and confrontations with the religious authorities to a place where we might say his arrest and execution were inevitable.

This is the closest the Bible comes to speaking of ‘voluntary euthanasia’ – if we take the word euthanasia literally to mean ‘good death’. Yet it differs radically from our modern conceptions in one significant way: this voluntary death was entirely selfless. There was not thought to personal gain, as he faced not only suffering, but intense humiliation, ridicule and shame, in a scenario that was completely devoid of dignity – apart from the fact that here hung a human being who was entirely self-giving, thinking only how his suffering may benefit others; a true human being living as human beings are ultimately designed to live.

It should be acknowledged that there may be for some a sense of altruism in choosing euthanasia – to spare family and friends or even the health system the trauma and expense of prolonged medical treatment and palliative care. However the primary motivation: the desire for preserving my own dignity and securing my own release from suffering at all costs – even that of my own life – is counter-intuitive to the core Christian ethic of other-person centred love, which was both taught and embodied by Jesus.

Christian ethics in a ‘Post Christian’ society?

These three themes – creation, consummation and redemption summarise the Christian worldview that precludes euthanasia – voluntary or otherwise. Yet as a Christian I do not stand in a position to demand or enforce this ethic on a society that is largely what some have dubbed ‘Post-Christian’. I understand that my citizenship is not primarily in Australia or any other nation of this world, but in the Kingdom of God; I can speak only as someone who is visiting; a passer-by who has observed the culture of the land I am visiting and who wishes to offer an alternative to a path that potentially is lined with danger and destruction.

If you are not a Christian, I cannot insist that you accept or adopt this Christian perspective on voluntary euthanasia. However I can call you to consider the worldview I have presented: one in which the Creator, Ruler and ultimate Judge of this world has, in self-giving love, entered into our pain and suffering, who knows and sympathises with our weakness and battles of conscience, and has provided a way forward to a place of secure hope. This worldview produces an ethic not just about end of life issues, but about all matters crucial to living a life of authenticity where theory and practise are in harmony.

Why Do Christians Eat Prawns?

Posted: August 19, 2015 in Apologetics, Bible Study, Culture & Politics, God's Law and the Christian, Hermeneutics, Misused Bible verses, Sexuality, Uncategorized
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prawns?

Cherrypicking the Bible?

On face value, it can seem that Christians pick and choose which parts of the Bible they want to obey, and which parts they want to ignore. The issue has come to the fore because of the current debate over same sex marriage, in which Christians can be accused of hypocrisy in claiming the Bible is God’s inspired Word, but not obeying all of it, including the many ‘obscure’ laws in the Old Testament. We may be told that if we no longer observe food laws, we should also be willing to change on sexuality laws, which are in the same book.

So what is going on? Is it true that Christians choose to conveniently ignore these laws, while only holding to those that serve their own moral agenda? Sadly, that can be true.

However any Christian who does not seek to follow all the laws of the Old Testament needs to have a sound reason for doing so, especially if they are going to not only properly understand the Bible, but also explain their faith to those who question.

A simple answer to question of why Christians are allowed to eat shellfish even though it is prohibited in Leviticus 11:9-12 is the teaching of Jesus:

Again Jesus called the crowd to him and said, “Listen to me, everyone, and understand this. Nothing outside a person can defile them by going into them. Rather, it is what comes out of a person that defiles them.” After he had left the crowd and entered the house, his disciples asked him about this parable. “Are you so dull?” he asked. “Don’t you see that nothing that enters a person from the outside can defile them? For it doesn’t go into their heart but into their stomach, and then out of the body.” (In saying this, Jesus declared all foods clean.)’ He went on: “What comes out of a person is what defiles them. For it is from within, out of a person’s heart, that evil thoughts come—sexual immorality, theft, murder, adultery, greed, malice, deceit, lewdness, envy, slander, arrogance and folly. All these evils come from inside and defile a person. (Mark 7:14-23)

On what basis could Jesus seemingly overturn the Old Testament laws about clean and unclean foods, and turn it instead into an issue of what is going on in a person’t heart? Did he actually overturn them, or is there something else happening?

‘Abrogation’ vs. ‘fulfilment’

Abrogation is the idea that one idea or rule is overturned and replaced by another, newer idea or rule. In religious terms, it means that God says something new that replaces something He said previously, simply because it’s His prerogative as God to change His mind. Or, as some ‘progressives’ would say, our primitive and limited understanding of what God was saying in the past has been replaced by a fuller, more enlightened understanding; so we no longer need to take notice of things in the Bible that are outdated.

Abrogation is not a Biblical idea. The Biblical writers are clear that God does not change His mind like a human being does (Numbers 23:19). Jesus said that he did not come to abolish the law or what the prophets had said (Matthew 5:17). Paul says that the Gospel does not ‘nullify’ the law, but rather ‘upholds’ it (Romans 3:31).

So Jesus was not simply saying, ‘Times have changed, and so a new rule applies.’ Nor was he claiming some kind of divine ‘Son of God’ right to take away from or add to the Bible.

Fulfilment is the idea that earlier rules or ideas are given by God not as end in themselves, but in anticipation of something that is to come later. They point to, foreshadow and prepare people for what is textboxto come. (Something like the prompting message, ‘type to enter text’ in a word processing  textbox – it creates the space for the intended text to be entered.)

What that means is when the fulfilment comes, along with the new thing, the fulfilment doesn’t abolish the earlier rules and ideas, but actually affirms, honours and completes them. Fulfilment takes the principle behind the rule or idea, and gives it its fullest expression.

The Bible presents Jesus as the fulfilment of the law and the prophets – the rules and messages of the Old Testament. The Old Testament is full of patterns and structures that point to Jesus. Now that Jesus has come, those patterns and structures are ‘obsolete’ in the sense that anyone whose faith is in Jesus does not need to observe them literally, because their full meaning is found in a relationship with Jesus; however Christians do not remove them from the Bible because they stand there as a way to understand who Jesus is and what He did in a fuller, richer way.

All the laws about clean and unclean foods, practices, and even the seemingly obscures laws about clothing, haircuts and washing were all things that made the Israelites distinctly different to all the nations around them. They were also a constant reminder to them that the creation is not the way it is supposed to be – it has been tainted with sin and death and disease. While many of the laws had a practical use in terms of health and hygiene, they primarily existed to highlight the difference between the way the world (including us) is, and the way it was meant to be before human sin spoiled things.

So, these laws pointed to something beyond themselves: the promise of God that one day the world we live in – and we along with it – will be restored to its original creational design.

How to know what to keep

Why does this mean that Christians continue to uphold Leviticus 18:22 but not Leviticus 11:9-12? It’s because the law about eating shellfish was one of those rules that foreshadowed Jesus, whereas the law about homosexuality was based on a moral principle of sexual and marital purity, that Jesus repeatedly affirmed as still standing (along with the rest of the Ten Commandments – for example, see Matthew 5-7 and 19:18).

FulfilmentThe Ten Commandments were the moral code upon which the laws of Israel were built. All of the more than 600 laws on the Old Testament can be traced back to its foundation in one or more of the Ten Commandments. Now that structure has been removed by the coming of Jesus, the foundation still remains. So, instructions given to Christians in the New Testament are also built on this same moral code; the key difference being that Christians, through faith in Jesus, have been given a freedom to obey this moral code not from a fear of punishment, but as an expression of a restored relationship with God. So a Christian’s motivation for not practising homosexuality is not primarily because it is forbidden, but because they see that it is a distortion of something with is far better and life-giving. A Christian seeks to obey God’s design with a joyful heart rather than outward conformity.

Christian vs. Islamic Worldviews

Posted: June 10, 2015 in Apologetics, Evangelism, Islam, Mission, Student Ministry, Theological formation
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revelationI recently ran a workshop exploring worldviews. We began by discussing and defining our worldview as Christians, being careful do describe it in a way that is distinctly and uniquely Christian. Later, we explored the Islamic worldview, based on information gleaned from Muslim websites, chats with Muslims, and verses from the Quran that were quoted by Muslims to support their views.

Each worldview is broken down into eight key areas, based on James Sire’s worldview questions in his book ‘The Universe Next Door’.

Have a read.

You will see that, while there are some areas of connection between Christianity and Islam, in reality they are worlds apart. Any notion that they are essentially the same at heart is ignorant at best and deception at worst. Nevertheless, the few points of connection should be seen as open doors – opportunities to engage with our Muslim friends and neighbours to begin a conversation that can lead to speaking the Gospel.

A good way to start such conversations is to ask lots of questions – genuine questions. Actually be interested to know who they are, what they believe, and what they value. In other words, love them. This post is by no means an exhaustive summary of Muslim beliefs, and just as in Christendom, there will be a diversity of beliefs and emphases depending on the background of the Muslim person you are speaking to. So take the time to learn and appreciate and understand and respect, instead of going straight for the jugular. The Muslim worldview, way above many others, provides great opportunities for us to talk about things that really matter.

The Christian Worldview

What is the foundation of all reality?

God, who is Triune: One God eternally existing in in three persons, united in Love. God is personal, relational and very close to all people, and He wants people to be in relationship with Himself. Love is at the heart of His character, and all He does is in love.

Truth: Can it be known – and if so, how?

We can know the truth. It is a gift from God; revealed to us by the Holy Spirit, not dependant upon our ability or intelligence. The full, final revelation of the truth of God is found in Jesus, who is the way, the truth and the life.

What is the nature of the world?

The physical world was created by God, and is under His authority. It was made good and with purpose, but is now flawed, being under the curse of sin; and it is awaiting renewal that will take place when Jesus returns. God values creation so much that He was willing to enter into it in the person of Jesus.

Anthropology: What is a human being?

We are made In God’s image: designed to be sons of God, to rule and care for creation, and to be part of God’s plan for the whole universe. Ultimately we exist for God’s glory. True humanity is exemplified in Jesus, however we are is sinful, needing salvation.

The human story: What’s the point?

God is overseeing and controlling human history, ensuring that it fulfils His purposes. All that God is doing in human history is with the aim that people will come to know Him. History will culminate in every nation acknowledging Jesus Christ as Lord.

Mortality: What happens after death?

Human beings die once, after which they will face judgement. At this judgement they will either be condemned or vindicated, depending on their relationship to Jesus Christ. After death all people will continue to exist forever, either in the loving presence of God or separated from His favour.

Morality: How do we know how we should live?

God reveals what is good and evil through His commands, which are recoded in ‘hard copy’ in the Bible. All humans have a conscience, which is flawed by sin, but for those in Christ the conscience is renewed through the work of the Holy Spirit. Jesus shows us true and right human living.

Convictions: What personal, life-orienting core commitments flow from all this?

Knowing all this gives us the conviction to live in a right way, in the power of God’s grace, with a desire to honour and love God and love our neighbour. What drives us is the sure hope that we have in God’s promises about our future, and the call to proclaim the Gospel in the whole world. Jesus Christ is at the centre of everything, and our supreme goal is to glorify Him.

The Islamic Worldview

What is the foundation of all reality?

Allah, the Creator and sustainer of all. Allah cannot be associated or connected with anything human or created.  

1 Say, “He is Allah, the One. 2Allah, the Absolute. 3 He begets not, nor was He begotten 4And there is nothing comparable to Him.” (Al-Ikhlaas (Sura 112))

Truth: Can it be known – and if so, how?

Only by revelation from Allah. Ultimate truth is in the Quran, given through Mohammed.

51It is not for any human that Allah should speak to him, except by inspiration, or from behind a veil, or by sending a messenger to reveal by His permission whatever He wills. He is All-High, All-Wise. 52 We thus inspired you spiritually, by Our command. You did not know what the Scripture is, nor what faith is, but We made it a light, with which We guide whomever We will of Our servants. You surely guide to a straight path. (ash-Shura (Sura 42))

What is the nature of the world?

Created by Allah. We cannot know the reason for creation, but must glorify Allah for it. There are seven ‘heavens’ (containing paradise) and seven ‘earths’ (containing hell). Above all is Allah’s throne.

189 To Allah belongs the sovereignty of the heavens and the earth. Allah has power over all things. 190 In the creation of the heavens and the earth, and in the alternation of night and day, are signs for people of understanding.191 Those who remember Allah while standing, and sitting, and on their sides; and they reflect upon the creation of the heavens and the earth: “Our Lord, You did not create this in vain, glory to You, so protect us from the punishment of the Fire.” (Ali ‘Imran (Sura 3))

Anthropology: What is a human being?

A creature made to worship Allah. Born morally neutral, life is a ‘probation.’

56 I did not create the jinn and the humans except to worship Me. 57 I need no livelihood from them, nor do I need them to feed Me. (adh-Dhariyat (Sura 51))

2 He who created death and life-to test you-as to which of you is better in conduct. He is the Almighty, the Forgiving. (al-Mulk (Sura 67))

The human story: What’s the point?

For all to come to a knowledge of and submission (salaam) to Allah, in an islamic society governed by sharia law. The course of history is determined by humanity, under Allah’s guidance. History will culminate in the day of judgement.

47Every community has a messenger. When their messenger has come, judgment will be passed between them with fairness, and they will not be wronged. 48And they say, “When will this promise be fulfilled, if you are truthful?” 49Say, “I have no power to harm or benefit myself, except as Allah wills. To every nation is an appointed time. Then, when their time arrives, they can neither postpone it by one hour, nor advance it. (Yunus (Sura 10))

Mortality: What happens after death?

Every human being will be judged based on their balance of good works and bad works.

26 Say, “God gives you life, then He makes you die; then He gathers you for the Day of Resurrection, about which there is no doubt. But most people do not know.”  27 To God belongs the kingship of the heavens and the earth. On the Day when the Hour takes place, on that Day the falsifiers will lose. 28 You will see every community on its knees; every community will be called to its Book: “Today you are being repaid for what you used to do. 29 This Book of Ours speaks about you in truth. We have been transcribing what you have been doing.” 30 As for those who believed and did righteous deeds, their Lord will admit them into His mercy. That is the clear triumph. (al-Jathiya (Sura 45))

Morality: How do we know how we should live?

God’s perfect law is revealed in the Quran, supplemented by the Hadith (recorded sayings and actions of Muhammed)

176 That is because Allah has revealed the Book in truth; and those who differ about the Book are in deep discord.177 Righteousness does not consist of turning your faces towards the East and the West. But righteous is he who believes in Allah, and the Last Day, and the angels, and the Scripture, and the prophets. Who gives money, though dear, to near relatives, and orphans, and the needy, and the homeless, and the beggars, and for the freeing of slaves; those who perform the prayers, and pay the obligatory charity, and fulfill their promise when they promise, and patiently persevere in the face of persecution, hardship, and in the time of conflict. These are the sincere; these are the pious. (al-Baqarah (Sura 2))

Convictions: What personal, life-orienting core commitments flow from all this?

  1. Belief in Allah as the one true God.
  2. Belief in angels as the instruments of God’s will.
  3. Belief in the four inspired books:  Torah, Psalms, Gospel, and Quran, of which the Quran is the final and most complete.
  4. Belief in the twenty-eight prophets of Allah, of whom Muhammad is the last.
  5. Belief in a final day of judgment.

The 5 pillars (Key moral obligations)

  1. Confession: There is no God but Allah and Muhammad is his prophet.
  2. Prayer: 5 times/day, facing Mecca
  3. Ramadan
  4. Almsgiving
  5. Pilgrimage to Mecca
  6. (Jihad – holy war – literally, or against sin and weakness)
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