Month: January 2005

Recently some Christian bloggers have suggested some ways Christians can increase their influence in the blogsphere. Evangelical Outpost constructed a new ready-made Evangelical blogroll and sponsored his well-received symposium, for example; Hobbsonline is working on “ChristianPundit”; 21st Century Reformation has issued a call for bloggers to use their technological platform the way Luther used the printing press; and It Takes a Church notes that pastors and theologians should blog so that Christian truth can be communicated more rapidly and more in depth than through other media. Some of the recent interest seems to have been generated by Hugh Hewitt’s new book, “Blog”. (I haven’t read Hewitt’s book yet, but it’s on the way from Amazon….)

Many of these commentaries are quite insightful. They focus on blogging as the next “popular” (in the sense of being widely accessible) means of communicating information, and on how blogs help free us from captive information outlets such as the national news media. Obviously, as an active blogger and reader of blogs, I’m on board with these comments.

I would add to these commentaries that blogging often helps the blogger as much as the audience for whom the blog is written. Perhaps this even is the primary function of many low traffic blogs (like mine!). Blogging helps me internalize, structure and express ideas about theological issues I’m studying or wrestling with, and gives me valuable insights from the perspective of other bloggers from different corners of the Christian faith tradition. In many ways, blogging often feels like those middle-of-the-night theological debating sessions I used to have with my college roommate (and if you stumble across this site, Doug, drop me a line!).

In all of this, however, I think we who wish to maintain a distinctively Christian voice in the blogsphere ought always to beware of the blogsphere’s many temptations. If thought quite a bit about this as I’ve wrestled with why I blog and whether I ought to continue blogging. Here are what I believe are some key problem areas for Christian bloggers:

Self Aggrandizement
Envy
Argumentativeness / Competitiveness
Substituting / Neglecting Physical Community
Disaggregating Theory and Praxis
Ghettoizing Dissenting Voices
Confusing Popularity with Substance
Reverting to the Mean

I’m planning a series of posts on these problem areas. My first post in the series, on “Self Aggrandizement,” follows this introductory post.

I read Isaiah 26 this morning (part of an ongoing study). Chapters 25 and 26 comes after a series of oracles (statements about the future) concerning the nations surrounding Israel and Israel itself, which culminate in a terrifying statement of God’s judgment of all the Earth:

See, the Lord is going to lay waste the earth
and devastate it;
he will ruin its face
and scatter its inhabitants–
It will be the same
for priest as for people,
for master as for servant,
for mistress as for maid,
for seller as for buyer,
for borrower as for lender,
for debtor as for creditor.
The earth will be completely laid waste
and totally plundered.

Consistent with Isaiah’s pattern, Chapters 25 and 26 proclaim hope for the faithful remnant of God’s people despite, and in some ways because of, this terrible judgment. The thought is not merely one of endurance, but of waiting in confident hope for the time when things will be made right. Verse 8 of Chapter 26 struck me today:

Yes, Lord, walking in the way of your laws,
we wait for you;
your name and renown
are the desire of our hearts.

For God’s people, now is a time of waiting, of desire unfulfilled. As we walk in the way of God’s laws, we see clearly how His laws are ignored and His rule rejected by men, and we ache because we know His laws are perfect, His ways are peaceable, His rule is good. The “desire of our hearts” — the driving force at the center of our being — is that God’s name and renown would be exalted and His peaceable Kingdom would come. As we make Him known in our songs, our celebrations, our mourning, our proclamations of His Word, our study of His Truth, our service and love, we participate in that Kingdom and glimpse what it one day in fullness will be. And we are reminded of the promise, response, and hope that closes the book of Revelation (Rev. 22:20-21):

He who testifies to these things says, ‘Yes, I am coming soon.’
Amen. Come, Lord Jesus.
The grace of the Lord Jesus be with God’s people. Amen.

In honor of Martin Luther King, Jr. day, an excerpt from the “I have a dream” speech:

I have a dream today. I have a dream that one day every valley shall be exalted, every hill and mountain shall be made low, the rough places will be made plain, and the crooked places will be made straight, and the glory of the Lord shall be revealed, and all flesh shall see it together. This is our hope. This is the faith with which I return to the South. With this faith we will be able to hew out of the mountain of despair a stone of hope. With this faith we will be able to transform the jangling discords of our nation into a beautiful symphony of brotherhood. With this faith we will be able to work together, to pray together, to struggle together, to go to jail together, to stand up for freedom together, knowing that we will be free one day.

This will be the day when all of God’s children will be able to sing with a new meaning, “My country, ’tis of thee, sweet land of liberty, of thee I sing. Land where my fathers died, land of the pilgrim’s pride, from every mountainside, let freedom ring.” And if America is to be a great nation, this must become true. So let freedom ring from the prodigious hilltops of New Hampshire. Let freedom ring from the mighty mountains of New York. Let freedom ring from the heightening Alleghenies of Pennsylvania! Let freedom ring from the snowcapped Rockies of Colorado! Let freedom ring from the curvaceous peaks of California! But not only that; let freedom ring from Stone Mountain of Georgia! Let freedom ring from Lookout Mountain of Tennessee! Let freedom ring from every hill and every molehill of Mississippi. From every mountainside, let freedom ring.

When we let freedom ring, when we let it ring from every village and every hamlet, from every state and every city, we will be able to speed up that day when all of God’s children, black men and white men, Jews and Gentiles, Protestants and Catholics, will be able to join hands and sing in the words of the old Negro spiritual, “Free at last! free at last! thank God Almighty, we are free at last!”

This is cool — the first color picture from the surface of Titan, from the Huygens probe:

MuD and PhuD touched off an interesting, and pleasantly civil (so far) discussion about “theistic evolution.” David Mobley responded with a couple of thoughtful posts (on which I commented) and Randomize followed with his own insightful thoughts.

I’d like to follow up a bit more with some thoughts on the relationship between General Revelation and Special Revelation. Before I do, I’d note that I wouldn’t necessarily define my position as “theistic evolution,” and that although I make some references to young earth creationism, they aren’t intended to reflect the views of any of the bloggers with whom I’m engaging, or to disparage anyone who holds those views.

To me, whatever position you take about how and when God created, a central question and often-ignored question is how information we learn from the world around us impacts our understanding of what we read in scripture.

As summarized in Millard Erickson’s Christian Theology:

There is a possibility of some knowlege of divine truth outside the special revelation. We may understand more about the spcially revealed truth by examining the general revelation. . . . Since both creation and the gospel are intelligible and coherent revelations of God, there is harmony between the two, and mutual reinforcement of one by the other. The biblical revelation is not toally distinct from what is known of the natural realm. Genuine knowledge and genuine morality in unbelieving (as well as believing) humans are not their own accomplishments. Truth arrived at apart from special revelation is still God’s truth.” (Erickson, Systematic Theology, at p. 198.)

I view “science” — a term that actually requires, I think, substantial definition (maybe in a later post) — simply as one way of knowing, not the only or even always the “best” way. Yet, although general revelation does not take precedence over special revelation, neither, I think, should we think of special revelation as “superior” to general revelation. In fact, I believe that “all truth is God’s truth,” and that there is no real conflict between the two sources of revelation, so the question of one taking “precedence” over the other is misplaced. There are only apparent conflicts, because we (a) misunderstand the “text” of general revelation; (b) misundestand the text of special revelation; or (c) misunderstand both.

Some Biblicists accuse those who believe in theistic evolution of elevating “science” over the Bible. I think this sets up a false dichotomy. In fact, it suggests a radical view of both revelation and the capacities of human perception and reason. In essence, it suggests that our perceptions of the world around us, our use of observational and mathematical tools to understand general revelation, are corrupted beyond any reliability whatsoever. I can’t really trust measurements of red shift, parallax, background radiation, and the like, which clearly establish an ancient universe, or my observations of genetics, the fossil record, and geology, which strongly suggest if not establish biological descent with modifications. They are merely fallible human perceptions of nature, so I’m not free to reexamine an interpretation of special revelation that seems to suggest a younger universe.

One critical problem with this view is that it undermines the reliability of special revelation. If my ability to perceive general revelation is so irredeemably corrupt, why should I trust my perception of special revelation? Why is my ability to receive, read and understand the words of the Biblical text (or any commentaries on the Biblical text, including those written by YEC proponents) any more reliable than my ability to understand mathematical calculations that give an old age for the stars and galaxies?

It seems to me that the highly limited view of general revelation taken by some, and by implication its reductionistic view of the faculties of human reason and perception, ultimately would destroy any confidence in the reliability of special revelation and the truthfulness of Christian faith claims. Young earth creationists in particular never seem to be able to grasp this point. In this way, their position reflects an extreme form of postmodernism, or perhaps a form of Eastern Buddhist or Hindu thought, which asserts that nothing can truly be understood through the use of human perception and reason and that what we perceive as reality is only “apparent” and not real.

In contrast, I think a more orthodox view of general revelation affirms that human beings can perceive reality and can use reason to arrive at true statements about reality. This means that, when I observe and study the heavens, I can have some degree of confidence that what I’m observing is real, that the events I’m seeing really happened, that the logical chains of causation leading to and arising from those events correspond to reality, that “reality” isn’t only “apparently” as it appears. I likewise can have confidence that when I read the text of special revelation, it is a real communication that I can use my facilities of reason to understand with some degree of perpiscuity.

Of course, this doesn’t mean human perception and logic are unaffected by the Fall. We are prone to misperception and to errors of reasoning, and thus it is appropriate for us to constantly reevaluate our conclusions. Moreover, our preception and logic have limits; there are some things we can never fully understand, since we are merely human and not God. These limitations, however, apply to our understanding of special revelation as well as to our understanding of general revelation. I’d cite the case of the Earth-centered universe as a textbook example of how we can misinterpret scripture to be making claims it doesn’t make.

What does all this mean for the relationship between general and special revelation with respect to the creation account? It means that if observation and reason from multiple lines of data suggest an ancient age of the universe, and the Bible doesn’t explicity address the matter, we are justified in concluding that an interpretation of the Biblical text that requires a 10,000 or so year old universe is incorrect. This isn’t pitting one form of revelation against the other, or exalting one form over the other; it’s seeking to harmonize them appropriately. Here, I think Wayne Grudem’s perspective in his Systematic Theology, another widely used text from a conservative (inerrantist) evangelical viewpoint, is helpful. Grudem notes that

. . . the lesson of Galileo, who was forced to recant his teachings [about heliocentrism] and who had to live under house arrest for the last few years of his life, should remind us that creful observation of the natural world can cause us to go back to Scripture and reexamine whether Scripture actually teaches what we think it teaches. Sometimes, on closer examination of the text, we may find that our previous interpretations were incorrect.” (Grudem, Systematic Theology, at p. 273.)

I also appreciate Grudem’s Systematic Theology irenic spirit. Although Grudem leans towards a young earth view, his position is well balanced:

Although our conclusions are tentative, at this point in our understanding, Scripture seems to suggest (but not to require) a young earth view, while the observable facts of creation seem increasingly to favor an old earth view. Both views are possible, but neither are certain. And we must say very clearly that the age of the earth is a matter that is not directly taught in Scripture, but is something we can think about only by drawing more or less probably inferences from Scripture. Given this situation, it would seem best (1) to admit that God may not allow us to find a clear solution ot this question before Christ returns, and (2) to encourage evangelical scientists and theologians who fall in both the young earth and old earth camps to begin to work together with much less arrogance, much more humility, and a greater sense of cooperation in a common purpose. . . . [Y]oung earth proponents have too often given the impression that the only true ‘creationists’ are those who believe not only in cretion by God but also in a young earth. The result has been unfortunate divisiveness and lack ofcommunity among scientists who are Christians — to the delight of Satan and the grieving of God’s Holy Spirit.” (Grudem, Systematic Theology, at p. 308.)

I hope at some point, regardless of our particular views on this difficult issue, each of us can find this balance ourselves.

This entry is part of the Evangelical Outpost blog blog symposium. The symposium focuses on an article by David Gelernter in Commentary entitled Americanism and its Enemies.

A very brief summary of Gelernter’s thesis is that “Americanism” — a belief in that Americans are “morally superior, closer to God” — derives from the Puritans’ vision of a people set apart for devotion to God. The Puritan vision, in turn derived from Biblical imagery relating to the nation of Israel as God’s chosen people and of the blessings God would bestow on His people if they remained faithful to Him.

So far, so good. This is hardly a novel observation, although few serious historians, even serious conservative historians, would state the case so simplistically. Certainly the Puritans’ vision carried through to some extent into the founding of the colonies and later of our Republic, and even more certainly our political leaders have often used symbolism drawn from the Puritanical vision for rhetorical purposes. Of course, this is but one thread in an extraordinarily complex weave, and the “Americanist” impulse can hardly be reduced to this one thread. But the thread is there.

From this, Gelernter suggests “anti-Americanism” is a reaction against the underlying religiosity of Americanism. He notes that, “[i]n modern times, anti-Americanism is closely associated with anti-Christianism and anti-Semitism.” (Emphasis in original.) Here I think Gelernter’s thesis goes dangerously awry.

Gelernter’s thesis first goes astray because of its causal reductionism. It may well be true that many anti-Americanists are also anti-Christian and anti-Jewish. For a large segment of this population, however, this has nothing to do with anti-religious sentiments. Rather, it has everything to do with religion — the religion of radical Islamic fundamentalism. This glaring omission alone spins Gelernter’s thesis to a wisp.

For another large segment of the anti-American population, anti-religiosity and anti-Americanism go hand in hand because they are part of the zeitgeist of postmodern nihlism. They are in many ways “anti-Everything,” having given up any universal truths.

Yet, perhaps paradoxicaly, the answer to these anti-Everythings will not likely be found in a reassertion of confident, unquestioning, manly religiosity of the “W” variety. The forefathers of the anti-Everythings — among whom were the Deists who wrote our founding documents — established Reason as the ultimate foundation of Truth. When that foundation crumbled, they were left with nothing but the Cartesian cogito and the materialist assumptions of modern science. Many of them have abandoned Truth for “Preferences.” It is not “religion” per se that these children of the Enlightenment rage against; it is absolutism in any form.

What the anti-Everythings need, then, is not more propositional bravado, but more incarnational Truth. They don’t need to be told America is a “city on a Hill” towards which they must bow; they need to see Americans, particularly American Christians, “shine like stars in the universe as [we] hold out the word of life.” (Phil. 2:15-16.)

If the only problems with Gelernter’s thesis were these reductionistic tendencies, we might simply shrug and accept it for what it’s worth. But there is a mroe serious problem, perhaps the most serious problem possible — a problem of idolatry.

From the perspective of a religious American, it’s tempting to equate anti-American sentiment with “anti-Christ.” In my own dispensational Christian heritage, there were many who did this quite explicitly. I doubt Gelertner is aware of his kinship to the oddity of American Evangelicalism that is old-school dispensationalism. But whether one takes the dispensationalist’s view that anti-American literally equals “anti-Christ,” or follows Gelertner’s more subtle equation of anti-American equals anti-religious, the result is the same. To be anti-American is to be anti-God.

The problem with this way of thinking is that the lines between America and God, and between Church (the people of God) and Nation (all the people under a God-ordained government), lines that should be sharp and clear, become fuzzy. This can be convenient if one wishes to dismiss critics without much analysis, but it is antithetical to the Church’s prophetic mission. Indeed, it can become its own, perhaps more insidious form of “anti-Christ.” We do well to remember that the “beast” depicted in the apocalyptic imagery of Revelation comes not as an anti-religionist, but as one who coopts genuine prophetic faith.

So do we answer anti-Americanism by reasserting a Puritanical Americanism? I think not. We as Americans answer anti-Americanism by practicing, everywhere in the world, the principles of freedom, dignity and justice that we have historically proclaimed. We as American Christians do not so much answer anti-Americanism, but rather we incarnate the prophetic Word of God, representing in our lives and relationships the living Christ, who will judge all nations, including our own. Anything less betrays our heritage both as Americans and Christians.

I’ve been wrestling for a few days about how to write about the Tsunami. There’ve been some good efforts at gaining theological perspective on this tragedy, including, from the Reformed perspective, posts by A Physicist’s Perspective, John Piper, and from the “emerging” blogsphere, Jason Clark, as well as lots of good practical resources, including the collection on Christianity Today’s website.

There simply are no words or neat theological concepts that make sense of a tragedy like this. I like some of the reminders from my Reformed brothers that God is fully sovereign over even this circumstance. It happened within the scope of His plan, in accordance with His perfect justice, wisdom and love. In this regard, the tragedy is not “senseless” or “meaningless.” Each life lost, each family broken apart, each person whose home and livelihood was ruined, was and is held in God’s hands. This is true, and I cling to it.

Yet, in a way, it isn’t really enough. Though in faith I believe what I just wrote, it sounds sterile, and worse it feels sterile. In many ways it reads like — and perhaps is — something people say to make themselves feel better about a distant tragedy outside their own personal experience. If it had been my children swept away by the sea, these words would be no less true, but probably would offer far less immediate comfort.

Perhaps God’s heart for those of us not directly in the Tsunami’s wake is simply for us to empathize with the victims and survivors. We can intellectualize it, explain it in smart-sounding theological terms, but I wonder if what we most need to do is identify with it, allow its awfulness to sink in, drink up the darkness that sometimes characterizes the human condition. There are no explanations for it that will make sense to us, any more than there are explanations for any unexpected accident or illness. Life is short, and often hard, and ultimately our hope lies in the mystery of the crucified and risen Christ, in reasons beyond our questions, in answers beyond our reason.