Archive for the ‘Worldview’ Category

Well, I wanna; But…

Thursday, June 16th, 2011 by Antipas Harris

A Chinese proverb says, “To be uncertain is to be uncomfortable, but to be certain is to be ridiculous.” Life’s challenges often create uncertainties despite our desire to overcome them. However, there is an inner spiritual impetus for us to triumph “certainty” even though the Chinese proverb calls this approach to life “ridiculous.” I call this a divine inspiration to “walk in the ridiculous.”

Challenges that render uncertainties for us include insecurities pertaining to how we might feel that we look in comparison to someone else, measures of success in education, employment, finances, etcetera. As result, we are often tempted to give up.

Life’s changes, moreover, often lead to adjustments, sometimes for life. Normalcy is interrupted in the event of changes in health (illness that debilitates), changes in finances, car accidents, family crises, etcetera.

About six months ago, I was diagnosed with hypertension and fatty liver. My diagnosis came just after my dad experienced kidney failure. In the wake of the family crisis, my diagnosis startled me. Immediately, I changed my diet, began a physical exercise regimen, and paid multiple visits to the doctor to monitor my health progress. Thankfully, I am now overcome the fatty liver and my blood pressure readings are significantly lower. It is amazing, though, how situations and events alter normalcy; fear of the what might happen grips so tight that it is hard to breathe. Read the rest of this entry »

Further Reflections on “Approaching” Hell

Monday, June 6th, 2011 by Dale M. Coulter

The Great River of Christian Tradition

Last week I wrote against what I identified as the Ida Syndrome (the Ice Dancing Approach to scripture). With its attempt to glide across the expanse of scriptural texts, I described this approach as a more sophisticated version of proof-texting. Its basic components are as follows: 1) mistakenly equating depth as a well-choreographed assembling of scriptural texts or isolating a particular trajectory within scripture; 2) selective reading of parts of Christian tradition as somehow supporting the whole; 3) a failure to understand the underlying ideas and structural relations between various doctrines within Christian tradition; 4) a fracturing of the narrative whole of scripture in favor of supporting a particular position.

These components continue to work into the interpretive project within evangelicalism as the continuing debate about hell reveals. And let me be a little bold here: Sometimes, and I did say sometimes, an embrace of the Ida Syndrome really amounts to a lack of theological imagination, by which I mean a failure to allow the great river of Christian tradition to fill the mind with images and ideas that provide the foundation for interpreting scripture. I have found that some theologians or thinkers who claim, “it’s not a logical or rational position,” simply lack the imagination to see (in Johannine terms) how something could be the case. They fall back onto “logic,” but what counts as logical is not what follows the rules of logic, but what they imaginatively conceive as possible. This is one reason why Christian writers like Dante or even C. S. Lewis reverted to mythical and poetical accounts in order to place Christian ideas into a new imaginative framework so as to reveal what is indeed possible.

With this in mind, let me further identify some of the doctrines that are related to the doctrine of hell and the questions it poses.

Read the rest of this entry »

Response to PCUSA Announcement on Gay Clergy

Thursday, May 12th, 2011 by Diane Chandler

A few months ago, I came across a vignette in a book that noted a discussion between an African and American clergyman.  The American clergyman was sharing how the American church has become more lenient toward homosexuality and that it was counter-cultural to voice any disapproval on the issue.  The African clergyman was perplexed, believing that what the Bible said about homosexuality is true and that the growing laissez-faire stance of the American church on this issue was cause for great concern.  The African clergyman responded, “If you do not believe the Bible, then why did you bring it to us in the first place?”

As reported by the New York Times, the national assembly of the Presbyterian Church (U.S.A.) of 2.1 million members voted 205 to 56, with 3 abstentions, to eliminate the celibacy requirement for unmarried clergy in its constitution on Tuesday, May 10, 2011, opening the door for the gays to openly serve as ordained clergy. This vote reverses a decision made two years ago where the majority of presbyteries voted against the measure. The change takes effect on July 10, 2011.  The PCUSA follows in the footsteps of the Episcopal Church in 2003, the Evangelical Lutheran Church in America in 2009, and other denominations caving into continual gay and lesbian advocacy and the tide of cultural acceptability.

On their website, the PCUSA, headquartered in Louisville, offered both before and after wording comparisons:  Read the rest of this entry »

Resurrection Hope: What Easter Means for the Everyday-Life of Christians

Sunday, April 24th, 2011 by Antipas Harris

John 11:25a records Jesus saying, “I am the resurrection and the life.”  In a time of wars, terror threats, various earthquakes, hurricanes, tornadoes, tsunamis, political unrest and social mayhem, it is imperative that preachers emphasize the existential hope extended to humankind in Christ’s resurrection. Year after year, Easter sermons have de-emphasized the bloody cross and the heinous events that constitute the celebration of “Good Friday.” But we must not cater to the romantic end of the story without giving sufficient gaze into the painful process prior to Easter. The actual events prior to Easter impact the hope we find in Easter. Over the anuls of Hebrew history, Jews have celebrated “Passover.” Passover emphasizes the blood of the lamb that gives hope to Israel in the middle of a night of death. Passover in the first century was when Jesus was crucified.

That Passover, moreover, Jesus became the bloody Lamb. He experienced a night of merciless beatings, an unfair trial, a struggle to carry the burden of the cross up Calvary’s hill, a torture of nails, thorns and a piercing in the side. Easter is triumph through death, hell and the grave. Easter is triumph through torture, injustice, pain and agony. Easter, therefore, is life breaking through death, triumphing pain and agony. Easter is victory in spite of oppression. Easter is victory through the cross.

Liberation theologian and archbishop Paulo Evaristo Arns’s article “Easter and the Hope of Victory” sheds light on the existential implications of Easter. Yet, he does not go far enough into the practical dynamics worth exploring.  He writes, “A people liberated from bondage were to remember that God saw their misery and descended to free them in order to give them the possibility of living another social model based upon equality, justice and solidarity. Easter is the memory of the liberating transit of God who of a slave people made a free and equal people.” As we observe our times, watch the news and engage ministry to the broken, one admits that even in the “land of the free and home of the braves” people are not always free. People, here, are not always brave. Over the past 10 years events in our history such as 9/11, other terror attempts, earthquakes, hurricanes, tornadoes, and oil spills (to name a few) have challenged our freedom and cast a shadow of fear over our former bravery.

A few days ago and in my neighborhood, a young man attempted to rob the bank in the broad daylight. The police caught him. Yet, out of fear for his own life, the police shot the robber and landed him in the hospital. The situation impacted our community such that people are more protective. Unlike the late eighties/early nineties in Manchester, Georgia, I am careful to lock my car and house doors — even in the middle of the day. Things have changed! We seem to fear each other more than we help each other. Read the rest of this entry »

Evangelicalism and the Natural Law

Thursday, March 31st, 2011 by Dale M. Coulter

As with others, I have recently been tracking a healthy conversation about the relationship between natural law and evangelicalism in the blogosphere. I say healthy because it strikes me as the correct way to dialog about such philosophical and theological divergences, especially in the face of the Rob Bell “storm.”

Evidently, Matthew Lee Anderson touched off the conversation with an article in Christianity Today. Jordan Ballor weighed in on the conversation by pointing out Protestantism’s focus on voluntarism, which I find helpful. This prompted some reflection at the First Things’ site by Joe Carter and Joseph Knippenberg. I like, in particular, Knippenberg’s comment about a division among evangelicals between those who are “together” with Catholics and those who talk incessantly about world views. Finally, I would note Vince Bacote’s weighing in on the matter by pointing out some possible connections with Abraham Kuyper.

Since this is largely a conversation among Reformed evangelicals and Catholics (with a sprinkling of Lutheran perspective here and there to add just the right flavor), let me offer the perspective of a Classical Pentecostal.  Read the rest of this entry »

Rebuilding Japan!

Monday, March 21st, 2011 by Wolfgang Vondey

There was a time when Japan was fashionable. During the 1980s, when I completed a degree in Japanese Studies, everything Japanese was all the rage. Japan was the business giant. “Made in Japan” became synonymous with quality and affordability. The Japanese way of life was admired and emulated (even if it was often romanticized). Japan was “in”; it was “cool” (in the language of the 80s). Japanese writings could be found on t-shirts, dishes, movies, and framed on the walls (even though the characters were often upside down). Japanese food became increasingly popular. And the demand for relations with the country and its people increased the demand for opportunities to study the language, the culture, and everything that made the country “different.” Japanese art was en vogue. And none more so than the traditional Japanese wood-block prints. In the early 19th century, the artist Hokusai (1760-1849) created “Mt. Fuji off Kanagawa,” popularly known in the West as “The Wave.” This is one of the best-known Japanese prints that with others of this period inspired the entire French Impressionist school. (I had it on a T-shirt while living in Tokyo.) Little did the artist imagine that this image would one day become the symbol of utter destruction. The wave of the tsunami that devastated the Japanese shoreline destroyed lives, buildings, and infrastructures. Japan has entered the greatest crisis of its history. The once fashionable country has become unfashionable. The world is fleeing Japan.

In the minds of the world, two images characterize recent Japanese history: the cloud of Hiroshima and the wave of the tsunami. This year, both images have come to overwhelm the country and spread fear across the world. No doubt, the image of Japan will have to be rebuilt. The two titles for Hokusai’s print in circulation reveal the options. Whereas the West has seen the wave as the centerpiece of the print, Hokusai was commissioned to create a series of views of Mt. Fuji. The mountain is the center of the image, not the wave. The real Japan is fashioned neither by iodide pills nor gas masks, neither by the cloud of radioactive material nor the devastating wave of the sea. The image of Japan is fashioned in the minds of the people. When the wave subsides and the cloud dissipates, the mountain will remain! But it is a different mountain this time. Mt. Fuji might as well represent the image of a new age. The world should become aware of what the crisis in Japan represents. 日本は現代世界のイメージ. Japan is the image of today’s world. The rebuilding of Japan begins in the minds of the world. Rebuilding Japan is a start to rebuilding the image of the world.

Let’s rebuild it together!