I have often thought that eschatology, the doctrine of the end times, gets treated as a tag-on to Christian theology. In other words, it is possible to treat how we view the end as something additional to what we would consider the primary basis of Christianity.
From first to last, and not merely in the epilogue, Christianity is eschatology, is hope, forward looking and forward moving, and therefore also revolutionizing and transforming the present. The eschatological is not one element of Christianity, but it is the medium of the Christian faith as such, the key in which everything in it is set . . . Hence eschatology cannot really be only a part of Christian doctrine. Rather, the eschatological outlook is characteristic of all Christian proclamation, and of every Christian existence and of the whole Church.
Yes, the truth is that our view of eschatology shapes the lens through which we view our Christian life in the here and now. And there is no greater display of this than when tragic or culture shifting events happen in our society. Most notably, I can’t help but note the hysteria that has happened among Christians regarding the Supreme Court ruling declaring same-sex marriage legal in all 50 states. This has sent many Christians into a fearful tizzy with common declarations that this must be the end times.
I think one of the reasons for this presumption is a faulty understanding of end times interchangeably known as the last days. Many Christians view the end times as a series of cataclysmic events that happen to usher in a 7 year period that is commonly known as Great Tribulation (but not before the rapture of the church) prior to Christ’s final judgement (dispensational premillennialism). In this line of thinking, it makes sense that every disruptive event might be a sign that sets off this chain of events leading to the final judgment. It’s not surprising then, that this scenario elicits fear. Continue reading
I came across this article the other day on The Gospel Coalition, Let’s Be Honest: Reasons Why We Don’t Read Our Bibles. Erik Raymond suggests 5 reasons:
1) It makes us uncomfortable
2) It’s too hard
3) We are undisciplined
4) We think it’s stale and lifeless
5) We have a dysfunctional relationship with God
He gets to the crux of the matter with this statement;
Let’s be honest: if you don’t read your Bible it is because you don’t want to read your Bible. And to bottom line this further, this is indicative or your relationship with God. We cannot separate a love for the Word of God and the God of the Word.
Now, a lot of this really resonated with me since I’ve written similar prescriptions of why we might find Bible reading boring. Anyone who has followed this blog for any amount of time knows my passion for believers being serious about Bible reading and comprehension. In fact, I would expand on his 2nd point about the Bible being too hard in that Christians really need a framework to understand how the 66 books fit together as God’s complete story of redemption. When I consider my own trajectory in Bible reading, my comprehension of the holistic Christ-centered nature of Scripture has evolved and is evolving over time because of the direction of others. But especially because of how it is emphasized in the preaching and teaching of the Word at my church. Over the past decade, I have been increasingly exposed to preaching that considers the holistic nature of Scripture not just cherry picked verses to support whatever instruction the preacher wants to provide so that I do x, y and z. Continue reading
The Gospel Coalition posted the first article in a series on the prosperity gospel. As I read through, 5 Errors of the Prosperity Gospel, and I’ll get to these points in a minute, I couldn’t help but think that calling it prosperity might be a bit misleading. Why do I say that? Because in reality, proponents of prosperity teaching don’t refer to it as such. In fact, I think it’s safe to say that many proponents of prosperity teaching would reject the notion that the aim of our Christian existence is to get rich and would be quick to label the Creflo Dollars of TV fame as charlatans. So I think by labeling it “prosperity gospel” might have the impact of turning a deaf ear to it’s troubling foundation.
Herein lies the subtle deception of prosperity teaching. The premise of what is called a prosperity gospel is simply put: material blessings are a sign of God’s acceptance and favor. One does not necessarily have to believe that riches are the goal to buy into prosperity teaching. This is evident in looking at the five points outlined in the article. More than anything, I think that many people who buy into prosperity teaching are well intentioned about the Christian faith and strive earnestly to live that faith out. But I believe the main contributor to prosperity promotion is a lack comprehension of what material blessings meant in the Old Testament. It is evident in the teaching (which I myself embraced for many years, that prosperity teaching fail to consider that the whole theme of Scripture is rooted in God’s redemption of his creation in an elaborate scheme that involved calling out a people called Israel as his own. This only serves as the basis of how he will unite Jew and Gentile as equal heirs to his promises fulfilled in Christ.
For the sake of brevity, I’ll highlight a couple of the five points in relation to point I’m making that prosperity teaching is more about the material blessings as the basis of genuine faith. But I encourage you to read all 5 points; Continue reading
I stood on a stage in June 2013. Well, it was more like a platform where they pulpit resides. I stood with several other people in front of the congregation. We were reciting vows. No, not saying “I do” in matrimony but definitely making a commitment to the local church We professed faith in Jesus Christ. We agreed to be involved in the life of the church. And, wait for it…we agreed to be submitted to it’s leadership and including, should the need arise, agreeing to church discipline.
“Wait, whoa, what? You actually agreed to THAT? That’s what cults do!” I might be the reaction of the reader. Of course, this came after a 12 week class on basic Christian doctrine, the definition and role of the church and Presbyterian specifics. We each met the pastor and one of the elders to give our testimony and share with them where we are spiritually. This does give one the opportunity to see if this is something they want to be committed to. (On a side note, I have made similar commitments before. But prior to joining the PCA, I came from a place with very loose commitments and little accountability and it showed.)
But given the reaction to the recent social media explosion over The Village Church, I can bet that this scenario immediately inspires thoughts of control, abuse, and squashing love for members. Now granted, there was some fumbling on their part especially considering the highly sensitive and painful nature of circumstances. They did apologize for the careless and insensitive way in which is was handled (not that it will ever be enough for public outrage calling for their pound of flesh). Nonetheless, I’m not writing about that specific incident because there’s been enough ink spilled already. Rather, I want to address the mass response that I saw that by and large rejected any type of commitments to pastoral intervention in the lives of its members. It made me question what exactly do we consider being part of the life of the local church.
J.D. Hall of Pulpit and Pen delivered what I thought to be a fitting and poignant commentary regarding the situation and specifically the reaction against making any kind of covenant with the local church as unwarranted, unbiblical and otherwise unnecessary. In this post here, he states, Continue reading
Well, I’m going to say upfront that I might say some things that will rub some Christians the wrong way, especially those in the non-denominational world. I’m just putting it out there. In fact, it’s safe to say that this post might get a bit ranty. But I have observed a kind of worldliness that has been brought into much of contemporary evangelicalism that gets a pass.
No, it’s not having a hot band playing secular music or what some might associate with secular music with Jesus lyrics. Nor am I referring to sexual immorality with fornication and adultery going, although of course that can definitely be classified as worldliness worthy of some serious discipline.
I’m referring to the way we do church. And by that I mean, structuring church according to the philosophies of this world including borrowing leadership principles and techniques in the name of church governance. I’m talking about creating corporations with the senior pastor as CEO, elders as the board of directors, staff as the implementers of whatever vision was cast by “leadership” so the church achieves its outcomes for the consumers called the congregation.
I don’t know where it started. I don’t know when pastors/elders turned from being shepherds of Gods people with qualifications specified in 1 Tim 3:1-7 and Titus 1:7-9 into Jesus PR marketers, thought leaders, transformational strategists and vision casters. I don’t know when this informed the qualifications of leadership, with pastors being dismissed for ‘not being a good fit’ or ‘carrying out the strategies of the organization.’ I don’t know when it became acceptable to abandon the care of the visible church according to the vision Jesus already gave to come up with innovative techniques to run the company and franchising it out through satellite churches. I don’t know when pragmatism ran all over liturgy and kicked it out the door. I don’t know when the apostle’s teaching as specified in the NT, turned into storied, life principles and other cute methods to attract people, instead of boldly proclaiming the whole counsel of Scripture. Continue reading