What's Best Next

You are here: Home / Archives for 7 - Theology

Earthen Vessels on Kindle for Super Cheap

by

Matt Anderson’s book Earthen Vessels: Why Your Bodies Matter to Our Faith is available on Kindle now for the super cheap price of $4.99.

This book is worth having. There is almost nothing out there on why our bodies matter to our faith and Matt Anderson treats the subject very well. He is, in my opinion, one of the best young writers in the evangelical world.

Here are a few blurbs:

“We evangelicals don’t think we care about the body, but we really, really do. And Matthew Anderson–one of the brightest lights in the evangelical world–helps us care, ponder, think and pray more wisely as we give our bodies as a living sacrifice to Christ.” —-Mark Galli, Senior Managing Editor, Christianity Today

“Matthew Lee Anderson…is a serious student of God’s Word and God’s world, and in this book he patiently and insightfully explores a theology of the body from numerous angles…I suspect that many of us will think differently–and more biblically–about the body as a result of this very fine work.”—Justin Taylor, ESV Study Bible

“On nearly every page you can find two virtues rarely combined: surprising new insights and good old common sense. Here is good counsel (solid, soulful, scriptural) about how to be humans, in bodies, under the gospel.”—Fred Sanders, Torrey Honors Institute, Biola University

“This book is for the church who is in the world. It is a truth-balm for a broken culture addicted to body image. Be challenged to forsake your “quasi-gnosticism” and embrace the divine dignity of your body so that you can worship well.”—Darrin Patrick, Lead Pastor at The Journey and author of Church Planter


Redeemer's Conference on the Gospel and Culture

by

Registration is open for Redeemer’s new faith and work conference, The Gospel & Culture. The conference will be November 4-5.

Here’s the gist:

The Gospel & Culture Conference represents the culmination of more than eight years of the Center for Faith & Work’s ministry targeted at equipping, connecting, and mobilizing Christians to engage the world from a gospel-centered foundation.

Drawing on the experiences of one another as well as more than 10 speakers representing various sectors, conference participants will gain:

  • Sharpened discernment of God’s work in the world.
  • Renewed understanding of the importance of community in cultural engagement.
  • Heightened awareness of the power of the Holy Spirit in changing motivations of the heart.
  • Excitement for our daily work as it contributes to building for the great City that is to come.

And here’s the agenda:

The Conference opens Friday evening, November 4th, with participants engaging the culture of NYC through “Glimpses,” events happening throughout the city which point toward evidence of God’s glory and His sovereignty over all things.

On Saturday, November 5th, all attendees convene at St. Bart’s for a full day of interacting with practitioners from across various sectors who will showcase their work in ways that highlight God’s work in the world.

Speakers include Tim Keller, Richard Mouw, and many others.

William Wilberforce on Being Missional

by

William Wilberforce, the great social reformer and evangelical, in A Practical View of Christianity (1797):

Nor does [the Christian] churlishly refuse to associate with the inhabitants of the country through which he is passing; nor, so far as he may, to speak their language, and adopt their fashions. But he neither suffers pleasure, not curiosity, or society, to take up too much of his time; and is still intent on transacting the business he has to execute, and on prosecuting the journey which he is ordered to pursue.

Contrarian Reflections on Individualism

by

DA Carson has a helpful article on a biblical notion of individualism in last fall’s issue of Themelios.

The proper kind of individualism stems from the biblical reality of absolute truth. Standing for truth, in spite of the social pressure to do otherwise, is a manifestation of the right kind of individualism.

This leads to Carson making an interesting connection between absolute truth and a free society. It is often alleged that belief in absolute truth is what leads to tyranny. Ironically, it is actually the opposite — relativism leads to tyranny because it leaves the individual with no ground to stand on in opposing the abuse of power. Here’s a helpful quote he cites on that matter:

The reality of the situation is just the opposite of what we have been led to believe. Put simply, tyranny is not the inevitable outcome of an absolutist view of truth, but is, rather, the direct product of relativism. Likewise, tolerance arises not from relativism but from the very thing that our society anathematizes — the belief in absolutes

It’s a helpful article and it’s worth checking out the whole thing.

Persevering, Not Just Enduring, to the End

by

Jerry Bridges, in Stand: A Call for the Endurance of the Saints:

The word perseverance is very similar in meaning to the word endurance, and often we equat the two. But there can be a subtle difference.

The word endure means to stand firm, and that is the theme of this book. We are to stand firm. We’re not to be carried about with every wind of doctrine theologically. We’re not to go off to this and that and the other. We’re to stand firm.

But we need to do more than stand. We need to move forward. When Paul says, “I have finished the race” (2 Tim 4:7), obviously he was talking about motion. And perseverance means to keep going in spite of obstacles.

So when Paul says “I have finished the race,” basically he was saying, “I have persevered.” We do need to stand firm, and Scripture over and over exhorts us to stand firm. But remember, that’s more than just standing still. If we get that idea, we’ve missed the point.

We must move forward. We must persevere. We must be like Paul and say “I have fought the good fight, I have finished the race, I have kept the faith.”

Tim Keller on Work and Cultural Renewal

by

Tim Keller has a great article at Redeemer’s Center for Faith and Work on Christians, work, and cultural renewal. It’s very helpful because, among other things, he shows that there is a connection between the way we do our work and the renewal of culture.

I’ve taken the article and turned into an interview of sorts in order to highlight some of the things I’ve found the most helpful.

Should Christians seek to change culture?

I am often asked: “Should Christians be involved in shaping culture?” My answer is that we can’t not be involved in shaping culture.

So not to shape culture is to shape culture–in support of the status quo. Can you give an illustration?

To illustrate this, I offer a very sad example. In the years leading up to the Civil War many southerners resented the interference of the abolitionists, who were calling on Christians to stamp out the sin of slavery. In response, some churches began to assert that it was not the church’s (nor Christians’) job to try to “change culture” but only to preach the gospel and see souls saved. The tragic irony was that these churches were shaping culture. Their very insistence that Christians should not be changing culture meant that those churches were supporting the social status quo. They were defacto endorsing the cultural arrangements of the Old South. (For more on this chapter in American history, see Mark Noll, The Civil War as a Theological Crisis.)

This is an extreme example, but it makes the point that when Christians work in the world, they will either assimilate into their culture and support the status quo or they will be agents of change.

How does this apply to the world of work?

This is especially true in the area of work. Every culture works on the basis of a ‘map’ of what is considered most important. If God and his grace are not at the center of a culture, then other things will be substituted as ultimate values. So every vocational field is distorted by idolatry.

Christian medical professionals will soon see that some practices make money for them but don’t add value to patients’ lives. Christians in marketing and business will discern accepted patterns of communication that distort reality or which play to and stir up the worst aspects of the human heart. Christians in business will often see among their colleagues’ behavior that which seeks short-term financial profit at the expense of the company’s long-term health, or practices that put financial profit ahead of the good of the employees, customers, or others in the community. Christians in the arts live and work in a culture in which self-expression is an end in itself. And in most vocational fields, believers face work-worlds in which ruthless, competitive behavior is the norm.

It seems that, as Christians, we don’t always do a good job of addressing these sorts of issues in our various fields. What would you say are the main errors that we are most likely to fall into?

There are two opposite mistakes that a Christian can make in addressing the idols of their vocational field. On the one hand they can seal off their faith from their work, laboring according to the same values and practices that everyone else uses. Or they may loudly and clumsily declare their Christian faith to their co-workers, often without showing any grace and wisdom in the way they relate to people on the job.

That makes sense. What is one of the primary ways that we should seek to relate our faith to our work?

At Redeemer, especially through the Center for Faith & Work, we seek to help believers think out the implications of the gospel for art, business, government, media, entertainment, scholarship. We teach that excellence in work is a crucial means to gain credibility for our faith. If our work is shoddy, our verbal witness only leads listeners to despise our beliefs. If Christians live in major cultural centers and simply do their work in an excellent but distinctive manner it will ultimately produce a different kind of culture than the one in which we live now.

So doing our work well and for God’s glory is not only good in itself, but can also be a means of transforming culture?

[Yes,] but I like the term “cultural renewal” better than “culture shaping” or “culture changing/transforming.” The most powerful way to show people the truth of Christianity is to serve the common good. The monks in the Middle Ages moved out through pagan Europe, inventing and establishing academies, universities, and hospitals. They transformed local economies and cared for the weak through these new institutions. They didn’t set out to ‘get control’ of a pagan culture. They let the gospel change how they did their work and that meant they worked for others rather than for themselves. Christians today should be aiming for the same thing.

What is our ultimate hope and assurance in this?

As Roman society was collapsing, St. Augustine wrote The City of God to remind believers that in the world there are always two ‘cities,’ two alternate ‘kingdoms.’ One is a human society based on selfishness and gaining power. God’s kingdom is the human society based on giving up power in order to serve. Christians live in both kingdoms, and although that is the reason for much conflict and tension, it also is our hope and assurance. The kingdom of God is the permanent reality, while the kingdom of this world will eventually fade away.

Review of the ESV Bible Atlas

by

Here’s a good video review of Crossway’s ESV Bible Atlas by Glenn Brooke.

I agree that the ESV Bible Atlas is a fantastic resource. Here’s more information from the Crossway website (where you can also see the first 38 or so pages of the Atlas online for free–just scroll to the bottom of the page):

Capitalizing on recent advances in satellite imaging and geographic information systems, the Crossway ESV Bible Atlas offers Bible readers a comprehensive, up-to-date resource that blends technical sophistication with readability, visual appeal, and historical and biblical accuracy.

All the key methods of presenting Bible geography and history are here, including more than 175 full-color maps, 70 photographs, 3-D re-creations of biblical objects and sites, indexes, timelines, and 65,000 words of narrative description. The atlas uniquely features regional maps detailing biblically significant areas such as Egypt, Mesopotamia, Italy, and Greece. It also includes a CD with searchable indexes and digital maps, and a removable, 16.5 x 22-inch map of Palestine.

This carefully crafted reference tool not only sets a new standard in Bible atlases but will help ESV readers more clearly understand the world of the Bible and the meaning of Scripture.

And here are two endorsements from the Crossway site as well:

“A remarkably beautiful and rich resource for historical, geographical, and archaeological background material that will deepen our understanding of each section of the Bible and increase our appreciation of the Bible’s amazing historical accuracy.”
-Wayne Grudem , Research Professor of Bible and Theology, Phoenix Seminary, Phoenix, Arizona

“This Atlas is a wonderfully illustrated tool to aid the layperson, student of the Scripture, or pastor who wants to dig deeper and gain new insights and appreciation of the setting, context, and message of the Bible. The text is easy to follow, pictures are brilliant, and maps are incredibly useful as the reader moves through the related narratives. I highly recommend this marvelous resource.”
-James K. Hoffmeier , Professor of Old Testament & Near Eastern Archaeology, Trinity Evangelical Divinity School

A Few Thoughts on the Fast Company Article, "What the Bible Got Wrong"

by

In a recent article called “Infographic of the Day: What the Bible Got Wrong,” Fast Company writes:

The Bible was wrong. For evidence look to, well, the Bible.

Such is the conclusion of this stunning, provocative infographic, which maps contradictions in the Bible, from whether thou shalt not commit adultery down to the color of Jesus’s robes. Career skeptic Sam Harris commissioned the chart for his nonprofit foundation Project Reason, with graphic design by Madrid-based Andy Marlow.

Here are a couple quick thoughts, as they come to mind:

1. My Experience with Contradictions in the Bible

When I first got to college, I had begun to take my faith seriously and yet was encountering much opposition to the Bible in my humanities classes. So the claim that the Bible contradicted itself bothered me, and I looked into it. I went to the library and found the best books I could documenting so-called contradictions in the Bible, looked through them for the most challenging claims of contradiction I could find, and discovered through study and my own reflection that every single one had an answer.

Someone might say “that doesn’t mean much.” Well, maybe not. But my point is that as a mere freshman in college, I looked  deeply into the assertion that the Bible contradicts itself and was able to see the poor exegesis and method behind most of those claims. And even in the few challenging passages that weren’t so obvious on the surface, there were good answers.

The areas that skeptics tend to accuse of having the most contradictions are the four resurrection accounts in the gospels. Aside from the differences in the accounts actually being good evidence for their authenticity (as that is a mark of eyewitness testimony, and if the accounts were fabricated, their dissimilarities would have likely been ironed over), I even wrote a harmony of the resurrection accounts with my friend, Justin Taylor, showing that in no instance do any of the differences amount to actual contradiction. (You can also see a more narrative version that I did.)

My ultimate reason for accepting the inerrancy of the Scriptures, of course, is not the fact that I was able to find a resolution to every alleged contradiction. Rather, my ultimate reason for accepting the inerrancy of the Scriptures is that this is what Jesus taught, and Jesus can be trusted because he rose from the dead. I wrote an article on that as well. Here’s also an article I wrote on what inerrancy means.

2. On the Appearance of Contradictions in General

The next point worth making is that the appearance of contradictions is not a bad thing. Rather, it is a good thing because it stimulates thought.

I reject entirely the notion that “the contradiction is the hallmark of truth.” If two things really contradict one another, they cannot both be true.

But tension and the initial appearance of contradiction are something else altogether. They cause us to think harder about how the two truths fit together. They cause us to probe more deeply and come to an even greater understanding.

Which is why crying out “contradiction” when we see tension in the Bible is lazy and superficial. It leaves us with uncreative level one thinking, rather than bringing us deeper into a fuller understanding of the truth.

Here’s an example. One of the alleged contradictions the chart asserts is that the Bible teaches both that Abraham was justified by faith (Romans 4:2) and by works (James 2:21). The Bible does use that language:

Romans 4:2-4: For if Abraham was justified by works, he has something to boast about, but not before God. For what does the Scripture say? “Abraham believed God, and it was counted to him as righteousness. Now to the one who does not work but trusts him who justifies the ungodly, his faith is counted as righteousness.

James 2:21: Was not Abraham our father justified by works when he offered up his son Isaac on the altar?

So Paul actually calls Abraham ungodly here (amazing–really, really amazing if you think about it) and thus says that he was justified by believing rather than by works. “To the one who does not work but believes him who justifies the ungodly, his faith is counted as righteousness.” Incredible. That’s what I need, because like Abraham, I am no more righteous in myself than Abraham was.

But then James says “was not Abraham our father justified by works. . . ”

Looks like a problem. But if you look only at the words and stop there, you miss the really profound insight going on. A contradiction does not exist simply because Paul says “justified by faith” and James says “justified by works.” Rather, you need to look at what each author actually means. Their words look like a contradiction on the surface — which is what stimulates us to think. But they are only actually contradicting each other if Paul is intending to deny the very thing that James is seeking to affirm.

And that is not the case. If you look at it, James and Paul are both using the term “justification” differently. They don’t mean the same thing by “justified,” and therefore they are not contradicting one another when Paul says “justified by faith” and James says “justified by works.”

If you look closely at the text in James, for example, James is referring to a specific point in Abraham’s life: “when he offered up Isaac.” That happened in Genesis 22. But when Paul says “and Abraham believed God, and it was counted to him as righteousness,” he is quoting Genesis 15:6 — many years earlier.

So James and Paul are both referring to different points in Abraham’s life — which points to some good clues not only in Romans 4 and James 2 themselves that they are each using the term “justification” differently, but also in the specific passages of Genesis that they are each alluding to. Paul — and Genesis 15 — are speaking about justification in the sense of becoming right with God. That must be by faith — and faith alone — because we are ungodly (like Abraham — which is really stunning for Paul to say, once again, as he is one of the most revered people in all of the Bible; and hence, if even Abraham was ungodly, then so are we). Because he was ungodly, he had no works by which he could be accepted by God. That’s what’s going on in Genesis 15.

But James is speaking about justification in the sense of the demonstration, or evidence, that we have become right with God. You see this in Genesis 22:1, where Abraham’s sacrifice of Isaac is referred to as a “test” and in James 2:14-26, where the issue is what the indications are that one’s faith is real. This could be drawn out in many ways, but perhaps most interesting is James 2:22: “You see that faith was active along with his works, and faith was completed by his works.” The phrase “was completed” is the same phrase Jesus used in 2 Corinthians 12:9 when he said to Paul “My grace is sufficient for you, for my power is made perfect in weakness.”

Did Jesus mean here “my power is made to be power” through weakness? No — his power exists all on its own and doesn’t need us to be fully powerful. Rather, the meaning is “my power is most shown to be powerful in weakness.” Christ’s power is demonstrated through our weakness. So also, when James says “and faith was completed by his works,” we see that his point in this passage is that works demonstrate faith.

Since he’s talking about the demonstration of faith — and since he’s talking about a point later in Abraham’s life, after he was declared right with God in Genesis 15 — we see that James is talking about justification in a different sense than Paul. James is talking about the demonstration of the fact that we are right with God — the “justification” of our justification, in a sense –, which happens through works. Our works are evidence that our faith is real, and thus function will function as evidence in the final judgment. But this does not mean we enter into a relationship with God through our works — that is impossible, since we are ungodly. Rather, the fact that we are right with God and have real faith is demonstrated by our works, as evidence.

And this is fully in line with the range of meaning of the word “justify.” Jesus, for example, uses the word “justify” in this sense when he says “wisdom is justified by her deeds (Matthew 11:19).” The meaning here cannot be “wisdom is made to be wise” through its effects. That would not make sense. Rather, the meaning is “wisdom is shown to be wisdom” through its effects. So Jesus is using “justify” here in the sense of “demonstrate.” Which is also how James is using it — he is talking about how we are shown to be righteous, whereas Paul is talking justification in the sense of how we are made righteous before God. The term itself can be used in either way, and you need to look at the specific context to know which one is in view.

The fact that our works function as evidence that we are right with God leads to an even deeper understanding of justification and the final judgment. It tells us that the kind of faith that justifies is not mere intellectual assent or a dead faith, but a living faith that entrusts oneself to Christ and will necessarily result in a life of good works. (And for some really, really profound insight on how works function as evidence, let me point you to John Piper’s excellent chapter on this in his book Future Grace — see chapter 29, “The Future Grace of Dying.”)

But the point here is: there are some really cool things about the doctrine of justification that we would have never seen if we just stopped at the mere words of James and Paul, declared “contradiction,” and left it at that. This is a small example of the mountains of profound insight that yield to us when we look at apparent contradictions as opportunities for learning rather than opportunities for sitting in judgment on the text.

3. Why God Inspired Hard Texts

The second point leads to my much briefer third point: These apparent contradictions are in the Bible on purpose. They are there on purpose in order to get us to think and thus in order to lead us to more profound insight.

The truths of God and the Bible are very great. Yet as humans we are continually tempted to settle for easy answers and stage one thinking. As some have said, “you rarely think until you’re confronted with a problem.” So God has deliberately made parts of the Bible hard, in order to lead us in to greater learning.

So when we see apparent contradictions in the Bible, the proper response is not to sit in judgment on the text. Rather, the proper response is to sit back in gratefulness and say “there is something amazing to be learned here.”

John Piper has an excellent sermon that goes in to much more detail on this, called Why God Inspired Hard Texts. I highly recommend checking it out.

John Piper is also simply a great example of what I’m talking about here in general. One of the great appeals of his writing is that he continually creates problems for us, and then solves them. For two of the best examples of how he does this, I would point you to Chapter 1 of Desiring God, “The Happiness of God: The Foundation of Christian Hedonism” (which can also be found online in sermon form) and Chapter 2 of The Pleasures of God, “The Pleasure of God in All that He Does” (which can also be found online in sermon form).

Conclusion

So, in conclusion, the assertion that the Bible contains contradictions matters a lot to me. As a result, I investigated it in great detail when I was first becoming more serious about my faith and, as a mere freshman in college, was able to see that no claim of contradiction ultimately holds.

However, the appearance of contradiction in many places in the Scriptures is there on purpose and by God’s design because this is the mark of any profound text and because it causes us to dig deeper, leading to far more profound insight.

Now, back to Fast Company’s article: I love Fast Company, and you see me link to them all the time on this blog. I don’t want to say to them: “stay away from religion — you don’t know what you’re talking about.” I don’t want to foster a dichotomy like that. But I do want to say: “before probing into matters of religion, make sure you get the facts right and think more deeply first.”

For more on this subject, see also Justin Holcomb’s helpful response over at the Resurgence.

Productivity is Really About Good Works

by

That’s essentially the thesis of my upcoming book and it was the main point in my seminar at the Desiring God national conference last month.

There are lots of reasons we care about productivity — we might want to have less stress, we might want to get more done in less time, or we might simply find the subject interesting in itself. And those are all good reasons.

But there are deeper, better reasons to care about productivity. There are, in fact, some amazing and incredible reasons to care about productivity that I am seeing almost no one ever talk about.

Chief among these reasons to care about productivity is this: Productivity is really about good works.

That’s worth saying again: Productivity is really about good works — which we were created in Christ to do (Ephesians 2:10) and which we are to do eagerly and enthusiastically (Titus 2:14). That’s why productivity matters, and that’s why I write about productivity. My aim is to help Christians be effective in good works.

This changes how you think about everything.

It means that when you are getting your email inbox to zero, you aren’t just getting your email inbox to zero. You are doing good works. When you are going to a meeting, you aren’t just going to a meeting. You are doing good works. Everything that we do as Christians, in faith, is a good work.

And therefore we are doing good works all day long — and consequently need to learn how to be more effective in them so that we can be of greater service to others.

And that’s where understanding productivity and productivity practices comes in. By learning how to be more effective in our everyday lives — in all of the work and projects and initiatives and intentions that come our way — we are able to serve others more effectively.

Or, to put it another way: Everything we learn about productivity (and at all levels — work, life, organizations, and society), every productivity practice we might implement, and every productivity tool we might use, ultimately exists for the purpose of helping to amplify our effectiveness in good works, for the glory of God.

That’s the essence of the framework in which, as Christians, we need to think about productivity.

Why Rick Warren is Coming to the Desiring God National Conference

by

In this video, John Piper explains why he invited Rick Warren to our fall conference (as many of you know, I work at Desiring God):

And here’s a short transcript from Piper talking about why he invited Warren last month to a group of pastors:

[When I wrote Warren to invite him,] I said, “The conference is called ‘THINK: The life of the Mind and the Love of God.’ I want you to come. You are the most well known pragmatist pastor in the world. I don’t think you are a pragmatist at root. Come and tell us why thinking Biblically matters to you in your amazingly pragmatic approach to ministry.”

I want him to lay his cards on the table. I want him to tell us what makes him tick. Because he does come across in much of what he says and does as very results-oriented and pragmatic and not theologically driven, and yet, [Piper finishes up this thought a few minutes later] …. at root I think he is theological.

I have a lot that I have to get done today, but if I can I will try to write a post later today on 4 reasons why it is good and important that Rick Warren is coming to the Desiring God conference.