Tag Archives: Christianity

Blogs, Socials

Making New Connections, Patterns, and Links

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I believe it’s common for Christian pastors and ministry leaders to say believers don’t need to learn more about the Bible as much as they need to apply what they already know. Maybe it’s only common in South. I’ve heard statements like this many times, and they’re good so far as they go. People who know Christ Jesus is risen and will come again in the flesh, who know to seek first his kingdom and not to worry about other concerns, who have passing familiarity with the fruit of the Spirit, may just need to apply what they know to their daily decisions.

But if that’s the case, why do these pastors continue to preach?

There are many reasons to continue to preach. Let me offer one reason that pushes back on notion that we don’t need more Bible knowledge, just more Bible application. Good preaching and teaching can make connections people haven’t, and maybe can’t, make for themselves. This is often the missing piece. It isn’t that church congregants aren’t familiar with biblical principles. Of course, they may not be, but familiarity doesn’t change the heart without reflection. We naturally take up unbiblical assumptions and patterns that work against the life God has called us to. Most of us don’t recognize what unbiblical beliefs we still hold, and we need godly preachers to show us how God’s truth applies to life. We need them to show us the patterns of a Christian mind.

Bible knowledge—in fact, straight, dry, matter-of-fact biblical knowledge—can make these connections if the Holy Spirit would graciously apply it to us, but often we need to hear a godly preacher or teacher reflect on a text with illustrations and applications for us. This is the way the body of Christ works. We aren’t copies of each other. Some of us don’t think well. We are hung up on ourselves. If we have passing familiarity with the Bible, we don’t understand how to get from what we know to an application like The Heidelberg Catechism’s first question.

What is thy only comfort in life and death?

That I am not my own, but belong—body and soul, both in life and death—unto my faithful Savior Jesus Christ; who, with His precious blood, hath fully satisfied for all my sins, and delivered me from all the power of the devil; and so preserves me that without the will of my heavenly Father, not a hair can fall from my head; yea, that all things must be subservient to my salvation, and therefore, by His Holy Spirit, He also assures me of eternal life, and makes me sincerely willing and ready, henceforth, to live unto Him.

What end of the year links do we have?

Poetry: A little on Thomas Gray’s other poems, not “Elegy Written in a Country Churchyard,” but since you brought up Gray’s famous poem, here’s Dr. Iain McGilchrist reading it.

Charles Williams: C.S. Lewis had high praise for one of Williams’s novels. “A book sometimes crosses one’s path which is so like the sound of one’s native language in a strange country that it feels almost uncivil not to wave some kind of flag in answer,” said Lewis in his letter. “I have just read your Place of the Lion and it is to me one of the major literary events of my life—comparable to my first discovery of George MacDonald, G.K. Chesterton, or Wm. Morris.”

Williams and Lewis became friends shortly after this.

Every day we must make countless decisions about whether we will allow ourselves to be trained in habits of acontextualization, distraction, and incoherence. Resistance requires awareness, persistence, and intentionality. Dr. Keith Plummer is Dean of the School of Divinity at Cairn University.

Christmas: On Jan. 2, 1927, Arthur Machen wrote about Christmas traditions of his youth. “It is still Christmas, let it be remembered, and Christmas customs have not ceased to be topics of the day. And I am reminded of a curious old Welsh custom, which lingered well into my young days, which, for all I know, may still linger. Christmas in the very old days was one of the feasts on which the parish spent all they could afford on lights. . . . to simple village eyes accustomed to a dim tallow to get to bed by, if so much illumination as that, the church on Christmas morning must have been a place of splendour and glory, a paradise on earth.”

Photo: andreas kretschmer on Unsplash

Non-fiction, Religion, Reviews

Are We or Will We Ever Be Free at Last?

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Time has vindicated Dr. King. Ultimately it is not Black versus White. It is justice versus injustice, haves versus have-nots. As long as Dr. King talked only about African-Americans he was relatively safe, but when he began to pull poor Whites and poor Blacks together he became a threat to the power and wealth elite. If he had been allowed to live, he might have even been able to articulate the frustrations of today’s shrinking middle class. Thus Brother Martin could have been a prophet of a sizable slice of America. This would have been a formidable challenge, but it was never allowed to materialize.

One of Jesus’s points in the Sermon on the Mount was to seek the kingdom of God first and allow all other worries and legitimate concerns to follow it. Such a kingdom-focus doesn’t sit well with us. We would rather have seeking the kingdom as a consumer spending habit or path to political goals. We would rather settle on being in the best church, denomination, or path (Me against the World) in contrast to others of the same type, even if our path is the one constantly thumping how everyone should just get along. A Christianized humanism may be more comfortable to us than the gospel of Christ’s kingdom.

That’s where this book, Free at Last? The Gospel in the African American Experience, stands. It’s too biblical, too focused on Christ’s kingdom to light the torches of those looking to build a kingdom of their own.

In 1983, Dr. Carl Ellis wrote a book for an African American audience on the state of the church, the history of various Black movements, and how we can move forward. He revised and republished it in 1996 and it was republished as a special edition classic in 2020, which is the edition I read.

Ellis spends most of the book on overviews of different movements and cultural arguments Black leaders have made, both within and without the church, to recognize and defend the honor of African Americans. It offers a high-level framework for understanding decades of history. He gives the most attention to Martin Luther King Jr. and Malcolm X, who disagreed on how to raise the dignity of Black families in a country that wants to either melt away their distinctions or marginalize them.

No one escape Ellis’s criticism because mistakes and bad actors have cropped up on all sides. Some Black leaders have painted Christianity as a White man’s religion, but Ellis separates civil religion and White-centered humanism from the biblical faith and traces these sinful influences through to today. White humanism he defines as a belief that White people and standards are the ultimate references for truth and values, White people being generally unaffected by sin. Many African Americans have adapted this view into a Black humanism, which again, for the churched and unchurched, is not Christianity.

Anything can become an idol, even, perhaps especially, good things. “Afrocentrism is truly magnificent, but it is not magnificent as an absolute. As an absolute, it will infect us with the kind of bigotry we’ve struggled against in others for centuries.”

Ellis notes a point in history when the solution to gaining dignity in American life was the melting pot, everyone blending into the surrounding culture, but the dominant culture rejected African Americans subtly and overtly. If they were to blend in, they would have to be subservient to Whites. That actually didn’t sit well with anyone but the abusers. America isn’t a country that can tolerate a permanent servant class for long. We tell ourselves we are the land of the free and the brave, created equal by the Almighty. Americans of any color won’t be content to stand in the alleyways and watch others parade by.

There are many ideas holding us back. In one chapter, Ellis describes “four prisons of paganism” found in many corners of the world:

  1. Suicidal religion, which attempts to deny reality or numb ourselves to it through various means (sometimes with a “militant shallowness”);
  2. God-bribing religion, which is any manner of attempting to curry favor with the Almighty;
  3. Peekaboo religion, which hides God behind other people or things so our allegiance and obedience can be focused on the other thing and not the Almighty;
  4. Theicidal religion, which includes all attempts to reject God’s existence.

Ellis states Peekaboo religion is a dangerous trend in the Black church for its tendency to revere the pastor (and his wife) more than they should. I’d say many independent White churches do the same thing, but the percentage would be smaller.

To rise above these errors, Ellis calls for creative preaching and church practices. He calls it being a jazz theologian, one who improvises on melodies in performing the truth for contemporary congregations and find new ways to reach our increasingly secular neighbors. His call might have more resonance if he pointed to a new application of truth and history that is working, but he may have wanted to avoid that specifically because he isn’t trying to start a new thing for others to copy. He wants us to know the Lord and His Word and look for ways the people in our area will hear them.

It’s not in the book, but I know Ellis is the head of The Makazi Institute in Virginia, a type of L’Abri fellowship for cultural understanding and engagement. That would be his take as a jazz theologian, not something just anyone could do.

One value of Free at Last? is a 60-page glossary covering many topics referred to in the book as well as many contextual topics not mentioned. I wrote a post about content from this section before.

Photo by Samuel Martins on Unsplash

Non-fiction, Religion

Ham Wasn’t Cursed, Nor Are All the Generations That Follow Him

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One of the books I’ve been reading this year is Carl F. Ellis Jr.’s Free at Last?: The Gospel in the African American Experience. It’s good history of African American movements and an exposition of the goals and promises they have held over the years. It’s a wealth of information and trivia that would make a great text for a semester course. The trivia mostly comes within the sixty-page glossary of people, places, and terms that may have been referred to in main text.

One of the terms explained in this glossary is the myth of the “curse of Ham.” It’s an idea I’ve known about for years, but I can’t remember how I first heard it. It came up several weeks ago on Twitter by one of those accounts that reads like a gateway drug to radicalization. It’s based on a few verses in Genesis 9, which read: “And Noah awoke from his wine, and knew what his younger son had done unto him. And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren” (Gen. 9:24-25 KJV).

It’s a weird passage because of the unclear reason Noah is provoked to curse his grandson and bless two of his three sons. But you see when reading these two verses that Ham is not the one cursed. It’s Canaan, his son. The narrative at this point emphasizes Ham being Canaan’s father, and in the next chapter it spells out the Canaanite peoples and some of the cities they founded, including Sodom and Gomorrah. It’s easy to see the setup for the wrath God would pour on them when bringing Israel back to the promised land.

But the myth is that Noah’s curse was on the father, Ham, touching every one of his descendants in every generation. Ellis says those who paint Christianity as a white man’s religion use this as a proof. Some of them argue it’s a good reason for African Americans to convert to Islam, but aside from this being a foolish interpretation of Genesis, it comes from a ninth-century Muslim apologist.

Ham the son of Noah was a white man, with a handsome face and figure, and the Almighty God changed his color and the color of his descendants in response to his father’s curse. He went away, followed by his sons, and they settled by the shore, where God increased and multiplied them. They were the blacks . . .

Ibn Qutaybah, Kitāb al-maʿārif, p. 26

That, friends, is not Biblical theology. It misreads the written word of God and imagines an explanation to fit some human conclusion. If Christian orthodoxy is anything, it’s bound to God’s word (let the reader understand). Ellis adds that this idea was used to justify slavery within White Christianity-ism (an idolatrous civil religion that uses the language and forms of Christianity for its own ends).

Non-fiction, Reviews

‘A History of Christianity,’ by Paul Johnson

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A new form of religious community appeared for the first time in history: not a nation celebrating its patriotic cult, but a voluntary group, in which social, racial and national distinctions were transcended, men and women coming together just as individuals, before their god.

It’s done at last. I have successfully worked my way through the Marathon length of Paul Johnson’s A History of Christianity. And I have to tell you from the start, it wasn’t what I expected or hoped for. The late author, of whom I’m a big fan, started out (like many thinkers on the right) on the left, and gradually worked his way to conservatism. This book was an early work, published in 1975 when he was (I assume) still in transition. And conservative politics doesn’t necessarily entail Christian faith – I don’t know what Johnson believed. This book didn’t give much clue.

Also, the book is somewhat misnamed. It’s not a history of Christianity, but of western Christianity. Once Rome breaks with Constantinople, the Eastern Church (as well as all the smaller eastern groups) drops off the stage except for when they interact with the West.

He starts well, arguing that it’s silly to question whether Jesus actually existed. Even better, he seems fairly sure that we have a fair idea what He taught. But his description of the formation of the canon and of orthodox doctrine is thoroughgoingly naturalistic. By this account, the scriptures were assembled through chance and politics out of a selection of wildly variant alternate manuscripts (I’m pretty sure this is not true). And the fights over doctrine were wholly political, decided in the end by brute power. The author’s greatest admiration seems to be reserved for certain heretics and the marginally orthodox – Arian, Pelagius, Erasmus. “Sensible” Christians who concentrated on good works rather than abstract doctrine and faith.

Then follows the long, sad chronicle of how the persecuted church (not so much persecuted most of the time, he insists) gradually rose to imperial power in Rome, and organized – on a model invented by St. Augustine – a unitary civilization in which Church and State were one thing. And corruption inevitably set in. The system gradually broke down, leading in time to the Reformation and the Enlightenment, and to the decline and challenges of the modern world.

It’s a depressing read, to be honest. Which is not to say I didn’t learn valuable stuff. I was particularly interested in the account of the decline of papal power in the 12th Century. It helped illuminate my reading of Norwegian history and the way King Sverre was able to ignore a ban and excommunication (as his contemporary King John did in England).

He ends in the “present” (1975), expressing optimism that the ecumenical movement can lead to a more flexible, dynamic church in the world (and we all know how well that’s worked out).

The oddest part, for this reader, was the author’s epilogue, in which he explains that he actually does consider Christianity a force for good in the world:

The notions of political and economic freedom both spring from the workings of the Christian conscience as a historical force; and it is thus no accident that all the implantations of freedom throughout the world have ultimately a Christian origin.

My big problem with A History of Christianity is that it takes him 516 pages to get around to mentioning that. The impression the reader gets from plowing through his long catalog of persecutions, heresy trials, witch hunts and religious wars must certainly be that Christianity has been a greater force for suffering and evil than Nazism and Communism combined. And I’d wager most readers have quit before they get to that epilogue.

Near the beginning he tells an anecdote about Bishop Stubbs, professor at Oxford, who, when he met a young historian, noticed he was carrying a book of which he disapproved, and said to himself, “If I can hinder, he shall not read that book.” He emphasizes the importance of not being like Stubbs, of listening to all ideas and making up one’s own mind.

That’s a noble sentiment, and I approve as a reader. But as a Christian concerned with souls, I would have to say, “Keep A History of Christianity out of the hands of young and impressionable Christians. If they’re looking at all for reasons to walk away from the faith, they’ll find plenty of them here.”

Blogs, Socials, Music, Uncategorized

Denials, the Digital, and the Awesome

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I’m trying to decide if the apostle Peter is a good example of saying the quiet part aloud. When someone notes that an activist or someone has said the quiet part out loud, they mean this person has admitted to principles or goals his people usually leave unsaid or even deny. And Peter is famous for speaking his mind.

On Good Friday, we remember that Peter told Jesus he would die before he denied Christ. “Peter said to him, ‘Even if I must die with you, I will not deny you!’ And all the disciples said the same” (Mt. 26:35 ESV). But he did deny the Lord, and I assume the others did too by running away.

When Jesus filled the fishermen’s nets to overflowing, Peter said, “Depart from me, for I am a sinful man, O Lord” (Lk 5:8 ESV), saying immediately what the others may think later, that they were unworthy to stand so close to a holy man. Many years later, Paul had to rebuke Peter for holding Gentile believers to an unholy standard, implying they should maintain Jewish habits in order to be right with Christ (Gal. 2:11-14).

With these and other examples, Peter shows himself to be a great example of a Christian who can’t keep his act together, who lives in continual repentance for not living what he actually believes. In this way, perhaps it’s right to say he says quiet things aloud, and by doing so, he helps us recognize or reject what he says. We can say we do believe that and it’s wrong, or we do believe that and it clashes with other professed beliefs.

Or perhaps we deny that we will ever reject Christ, and then we hear ourselves rejecting him. Don’t let that be your final word. Christ’s work on the cross is enough to flood your entire life and raise you to a new life with him.

As for other things:

Internet: How is the Internet shaping us? How has it formed our habits and changed our values? Digital Liturgies: Rediscovering Christian Wisdom in an Online Age (via Keith Plummer)

Social Media: “The thought of those in our ministries being drawn away by a stranger through a screen is gut-wrenching.” But influencers don’t have the physical proximity we do. (via Keith Plummer)

Gospel: “The one thing the gospel never does is nothing.”

Sci-fi: Why do some space movies achieve awesome grandeur and others do not? ‘2001: A Space Odyssey’ and the elusiveness of awe

And as meditation on the grief of Holy Saturday, here’s a Chopin prelude.

Khatia Buniatishvili performs Chopin’s Prelude in E minor Op. 28, no. 4
Religion

Does Catechism or Revival Produce Better Fruit?

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What I remember of reading Jonathan Edwards’s account of the New England revival he witnessed is his deliberate skepticism of those of professed conversion. He saw people expressing themselves, claiming to be moved by the Holy Spirit, but only after he saw their piety during the week did he believe their profession. Bars closed. Reports of various vices ceased. New believers expressed a love for the Lord in their daily lives and helped each other more than ever–if I remember correctly.

All of this compelled him to believe the revival was a genuine work of the Spirit.

The 1801 revivals in this account Raymond Bost, encouraged by two Presbyterian ministers and scrutinized by a few Lutheran ministers, does not appear to be of the same caliber. The Presbyterians reportedly wanted to stir up the crowds and call it spiritual movement. Paul Henkel of North Carolina clashed with this trend and pushed for a disciplined catechism as a better way to produce genuine believers.

That’s an emphasis I’d like to see throughout the Americas today. Let us preach the word faithfully, catechize the young as well as young in faith with love, and put aside emotional displays as a reliable measure of faith.

Blogs, Socials, Religion, Uncategorized

The Christian Air We Breathe, a Memorial Day Story, and Blogroll Links

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I love discussions that delve into how the whole world has changed under the influence of Christianity. Speaking to unbelievers, Glen Scrivener writes, “You already hold particularly ‘Christian-ish’ views, and the fact that you think of these values as natural, obvious, or universal shows how profoundly the Christian revolution has shaped you.”

Scrivener has a new book, The Air We Breathe, in which he discusses how all manner of modern ideals have Christian origins, and when debating Christian speakers, atheists and other non-Christians will assume Christian positions on their way to undermining Christian principles. Black Lives Matter couldn’t exist as a popular American concept brought up in many arguments over human dignity without the foundation of God’s created image so many assume today (despite explicitly rejecting it, as some do). It’s marvelous.

Movies: The state of cinema today (via Prufrock)
“We are in the present losing more movies from the past faster than ever before. It seems like we aren’t, but the mere disappearance of physical media is already having corporations curating what we watch, faster for us,” Guillermo Del Toro said.

A Memorial Day Story: Elliot Ritzema heard from his grandpa via the marginal notes in Citizen Soldiers. “When Ambrose wrote, ‘The Ninth Tactical Air Force had a dozen airstrips in Normandy by this time,’ my grandpa added, We were one of these airstrips, 36th Fighter Group, 32nd Service Group.”

The Hobbit in Bears: Is this is a case of life imitating art?

Photo: Big Ole, Alexandria, Minnesota, 2001. John Margolies Roadside America photograph archive (1972-2008), Library of Congress, Prints and Photographs Division.

Blogs, Socials, Music

Coming in Humility to Conquer and Blogroll Links

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Rejoice greatly, O daughter of Zion!
    Shout aloud, O daughter of Jerusalem!
Behold, your king is coming to you;
    righteous and having salvation is he,
humble and mounted on a donkey,
    on a colt, the foal of a donkey.
 I will cut off the chariot from Ephraim
    and the war horse from Jerusalem;
and the battle bow shall be cut off,
    and he shall speak peace to the nations;
his rule shall be from sea to sea,
    and from the River to the ends of the earth.
As for you also, because of the blood of my covenant with you,
    I will set your prisoners free from the waterless pit.
Return to your stronghold, O prisoners of hope;
    today I declare that I will restore to you double. (Zachariah 9:9-12 ESV)

Our Lord comes in humility and cuts off the warcraft of his enemies. Should that apply directly to our public discourse, to our perception of the culture war?

Bach’s greater Passion has a lot of moving parts: two choirs, four soloists, a narrator, an orchestra, and an organist. And in last week’s performance [2019], there was also the audience, as Saint Thomas participated in the German Lutheran Good Friday tradition of singing congregational chorales surrounding the main musical event. Saint Thomas’s associate organist, Benjamin Sheen, played Bach’s prelude to Johann Böschenstein’s “Da Jesu an dem Kreuze stund” (“When on the cross the Savior hung”), and then the audience was encouraged to sing along in English.

Prayer: Can prayer make your anxiety worse? “My self-centered pity party lamented my situation always instead of rejoicing in the Lord always.”

Jesus: How is Jesus the Bread of Life?

Tapestries: Here is some beautiful tapestry work by Ukrainian artist Olga Pilyugina

Manhood: There’s a new book that claims it’s good to be a man, and it’s isn’t that the world still needs isolated rebels with personal agendas.

Photo: Rube & Sons Shell gas station, Kingston, New York. 1976. John Margolies Roadside America photograph archive (1972-2008), Library of Congress, Prints and Photographs Division.

Blogs, Socials, Bookselling

War, Words, and the Best Book in Scandinavia

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Ukraine is still under siege. NATO allies are sending ammunition, weapons, and food to Ukraine, but they will not close Ukrainian airspace to Russian aircraft. That would mean acknowledging World War III. I understand the hesitation, but I don’t understand, given everything Putin has said and done, how this isn’t a world war already.

Putin will not stop until Ukraine falls, and Ukraine must not fall. The only way out of this apart from NATO taking an active role in the conflict is either Ukrainian surrender or an uprising of the Russian people. The latter may happen anyway.

In Ukraine, civilians are being targeted despite a ceasefire agreed upon by both sides.

Mindy Belz has this piece on the Christianity of Ukrainians and how Putin is seen as a Christian despite his brutal oppression of them.

In related research, the Cato Institute has released its fourth annual Arms Sales Risk Index. “Selling weapons to governments that treat their citizens poorly increases the power of the state at the expense of its citizens, allowing them to respond to unrest and political challenges with violence.”

But I don’t want to talk about this here. What else do we have?

Word games: Based on under 200,000 tweets of game results, U.S. players rank 18th in the world of Wordle. Sweden, Finland, and Denmark are the top three. Among U.S. players, those in St. Paul, Minn. are #1.

Have you played Wordle? It’s fun, and you don’t have to stay with only one version of it. There’s Dordle, a two-up Wordle, and Quordle, a four-up version. Worldle is a geography version that tells you how far away in what direction is the correct answer. Heardle revives Name That Tune with six guess for sixteen seconds of music. I’ve enjoyed both Wordle and Quordle for a few weeks now.

Shout Down: Ilya Shapiro couldn’t address a college class because the students wouldn’t have it.

Best books in Scandinavia? The list of this year’s potential winners of the Nordic Council Literature Prize has been announced.

Amazon closing bookstores. Apparently, people buy food in physical stores, but books not so much.

Photo: Merced Theater, marquee detail, Merced, California. 1987. John Margolies Roadside America photograph archive (1972-2008), Library of Congress, Prints and Photographs Division.

Authors, Religion

An Academic Chooses Atheism Over Christ

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Dr. Anthony Bradley’s podcast is not a typical Christian show. He talks about manhood more than anything else and brings on guests to tell their stories uninhibited. I believe I linked to his first episode on the benefits of fraternities for young men in an earlier post.

Today’s episode is difficult. He gives 90 minutes to his friend, Paul Maxwell, a fast-talking intellectual who used to claim Christ and now holds to atheism. It’s difficult listening because Paul studied under and worked with many good teachers and authors, and he rejects it all. How did he remain a Christian so long, at least one of his friends (who studied at Moody Bible Institute) asked him.

Caution: this episode may be a bit too much inside baseball for non-theologians or those unfamiliar with the names and institutions he refers to. He also uses hard language a couple times.