Once upon a time, there existed a version of Christianity that was irresistible. Over the years, however, errors and accretions have piled up, reducing to a shadow what was once a robust proclamation of the Good News of Jesus. But now, there’s a way that the Church can return to its roots and make the gospel great again.
No, this isn’t another book about the corruptions of Catholicism that the Protestant Reformation overcame; it’s the story of American Protestantism, which has sadly lost its way in the wilderness of the Old Testament and a “Bible-before-Jesus” approach to sharing Jesus. Continue reading
One of the great privileges of serving in the local church is the opportunity to hear intriguing questions from congregants. A couple of weeks ago, I had such an experience after talking about evangelism. The topic of door-to-door Mormon missionaries came up, and eventually our conversation turned to how to interact with non-Christian missionaries—and if they should be shown any sort of hospitality at all. One participant in the conversation mentioned that they do not allow non-Christian missionaries into their home on the basis on 2 John 10-11, which says:
“If anyone comes to you and does not bring this teaching, do not receive him into your house or give him any greeting, for whoever greets him takes part in his wicked works.” 2 John 10-11 (ESV)
I’ve always made it a point to be frank with door-to-door people of any sort. If I have time or you sound interesting, I’ll listen; if I’m busy or unlikely to be interested, I’ll quickly let you know. When it comes to non-Christian missionaries (people such as Mormons and Jehovah’s Witnesses), I’ve been known to chat for a moment or two, even occasionally inviting them to step onto my porch for a few minutes. In light of this information from 2 John, I wondered if I had been unknowingly violating a scriptural teaching. Continue reading
Did God command Israel to commit atrocities when conquering the Promised Land? Does He approve when people go to war in His name? Is the God of the Old Testament truly a homicidal maniac, as some have said?
In The Old Testament Case for Nonviolence, Matthew Curtis Fleischer tackles these questions—and much more—with a thorough and contextual reading of the Old and New Testaments. Fleischer marshals evidence that says no to these queries, at least in a nuanced sense. His chief argument in defense of God’s character is the concept of incremental revelation: that in order to best reveal Himself (in the person of Jesus for the work of the Church), God incrementally revealed His ethical expectations and character throughout the Old and New Testaments. Continue reading
Every so often a book comes along and truly rewrites the paradigms of a field. Some twenty-five years ago, David Noebel penned such a book, titled Understanding the Times. In this 900-page tome Noebel outlined the clash between competing worldviews – ways of viewing and interpreting the world – which were occurring throughout in the late 20th century. The original edition of UTT was one of the most popular and influential books ever on culture and worldviews from a Christian perspective, transforming how many people understand the battle of ideas taking place in our times. But the contours of major worldviews have changed since 1991 and the world has changed along with them. To address this new worldviews context, Jeff Myers, in conjunction with David Noebel, undertook a substantial revision of Noebel’s classic work, now called Understanding the Times: A Survey of Competing Worldviews (Manitou Springs, CO: Summit Ministries and Colorado Springs: David C. Cook, 2015. 510pp.). Continue reading
Last Friday, Conciliar Post hosted a Round Table discussion on Martin Luther. I would encourage you go click on over there and peruse the reflections on how Christians from a variety of denominations view the “first” Reformer. My response to this Round Table is as follows:
My perception of Luther arises from many experiences with the Luther’s legacy and his writings. I grew up in the Lutheran Church – Missouri Synod—attending both church and school until middle school—and learned much about Luther the Great Reformer there. Every fall we would talk about the Reformation, how Luther valorously stood up to the heresies of the Catholic Church. We would read stories about his life (mostly his post-Diet of Worms “capture” by Frederick the Wise), wait in eager anticipation for Thrivent Financial’s production of Luther, and talk about the central tenets of the Augsburg Confession. The picture of Luther painted at this stage of my life accorded with the idealizing of other great Christians, albeit with that special fervor which accompanied talking about Luther as a “Lutheran.” Continue reading
In “Getting Saved in America: Conversion Event in a Pluralistic Culture,” Bill Leonard outlines the history of the salvation conversion experience in the American context, more specifically the history of the eastern “evangelical protestant” conversion experience. Tracing the event from its Puritan beginnings in the New World to its current usage among American church people, Leonard writes in such a way as to both describe and problematize the process and actions of the current “conversion experience.” As a result of this article, a number of important questions need to be asked regarding the history of the experience. Continue reading
At the risk of shocking some of my readers, I want to start this article with a confession: I was raised in a household that did not watch television. Or, at least, did not watch television that was anything other than the Olympics, Presidential speeches, or the occasional Chicago Cubs playoff collapse. Although the primary reason for our not watching television was because of scheduling (we simply were too busy with other things to make watching TV any sort of a priority), we would also occasionally hear about the dangers of watching TV, especially the immoral values that it promoted. Continue reading
This post is the final in the series examining Marcion of Sinope and his influence of the formation of the New Testament canon.
By way of closing both our section on modern perspectives on Marcion as well as this series as a whole, I offer the following conclusions. First, upon the review of the various schools of thought concerning Marcion’s impact on the development of Christian views on scripture, canon, and authority, we may conclude that the Canon Refinement School appears to make the best sense of textual evidence and offer the most satisfying overall explanation of Marcion’s theology. This school argues that Marcion’s canon, while the first closed specifically Christian canon, neither formed the Christian ideas of scripture, canon, and authority, as in the view of the Canon Formation School, nor did he influence a major redaction of scriptural literature, as in the view of the Canon and Literature Formation School. Continue reading
This is the final post in a series examining whether or not God commanded Israel to commit genocide in the conquest of the Promised Land.
A Way Forward
Given Ancient Near East warfare terminology, “driving out” language, and an emphasis on the destruction of the heads of state, it seems that the vast majority of Israel’s wars recorded in Joshua are non-genocidal wars against the wicked tribes of Canaan who are being punished in order to stop their crimes. This is not to suggest that God did not command the people of Israel to fight against the Canaanites. Nor is it to advocate that God did not use language of total destruction when telling the people of Israel how to conquer the land. Nor does it mean that the people of Israel always appropriately followed God’s commands during the conquest. And finally, it does not mean that it is not possible that God actually deemed total destruction appropriate in some instances. What I really want to emphasis from this study is that when trying to understand the Israelite Conquest of Canaan, we must consider the warring context of the Ancient Near East and carefully examine the biblical record before coming to conclusions about the possibility of genocide recorded in Joshua. Continue reading
This post is part of an ongoing series examining whether or not God commanded Israel to commit genocide in the conquest of the Promised Land.
The Total Destruction of Ai
What about those instances where near-total destruction—including women, children, and non-combatants—does seem to be ordered by Yahweh? As an example of this, let’s consider Joshua 8 and Israel’s battle against the inhabitants of Ai. Continue reading