The Accidental Poet Theology

History of the Christian Church: Part One

By Steven Barto, B.S. Psy., M.T.S.

Jose Ottega y Gasset once said, “Each generation stands on the shoulders of its predecessors” (1). This applies even to promulgation of church doctrine, establishment of proper church administration, and systematic theological studies. Today’s Christian church must rest firmly on the theology of its patristic fathers. From its onset, Christianity has impacted culture and society; however, culture and society have impacted Christianity as well. Culture is known to push back with force, often in an oppressive and violent manner. Today’s militant atheists are intent on eradicating Christianity from public discourse, and often file lawsuits to that end.

The early Christians did not consider themselves followers of a new religion. Gonzalez writes, “All of their lives they had been Jews and they still were” (2). Their main difference with the rest of Judaism was that they were convinced the Messiah had come, whereas other Jews continued to await His advent. Jewish leaders considered Christianity a heretical sect within Judaism. Christians were “…going from town to town tempting good Jews to become heretics” (3). Nationalistic and patriotic sentiment was aroused by the fear that these new heretics could once more bring the wrath of God upon them. As we will discover in this series, Jews routinely looked for someone else to blame for their woes. This resulted in protracted generations of exile from God.

From its very beginning, the Christian message was grafted onto human history. Through generation after generation, Christians have taught that Jesus Christ is the complete embodiment of God, and He is salvation for all who believe in His sacrificial death on the cross. Much history, lineage, and geography is presented throughout the Synoptic Gospels. Identity and lifestyle were especially important to the largely Jewish audience for whom the Gospel of Matthew was initially written. It attests to considerable hostility toward synagogues (6:2-18; 10:17-18), and utter rejection of Jewish leaders, especially Pharisees (12:14; 15:12-14; 21:45-46; 23). Matthew describes doctrinal infighting, the sacking of Jerusalem (AD 70), and destruction of the Temple. He notes how the early church would question God’s faithfulness (as they waited on Him), and he references apologetic debates.

John’s gospel is instrumental in establishing significant events discussed in Matthew, Mark, and Luke. John rightly commences with in the beginning, which refers to the first chapter of Genesis. Paul said, “But when the fullness of time had come, God sent his Son, born of a woman, born under the law, so that we might receive adoption as children” (Gal. 4:4. NRSV). John describes his experience when he baptized Jesus. The distinctiveness of John’s writing style is easily recognizable: Jesus’ teaching moved beyond parables that are featured in Matthew, Mark, and Luke; instead, Jesus taught in much longer speeches. The “I am” sayings we see in the Gospel of John are not found in the other three Gospels. Further, John spends much time on the incarnation. “In the beginning was the Word, and the Word was with God, and the Word was God” (1:1).

The Jewish Diaspora (the scattering of Jews far and wide), had a critical impact on the history of Christianity. Gonzalez writes, “…for it was one of the main avenues through which the new faith expanded throughout the Roman Empire” (4). In addition, the Diaspora played a large role in the Greek translation of the Old Testament. Diaspora has also been used to characterize the flourishing Jewish community that lived in Alexandria shortly before the rise of Christianity. Trade flourished during the early centuries of the Christian church. This factor brought the story of redemption to new regions; but through traveling traders, slaves, and others, more than through missionaries or preachers. With this wide dispersal, syncretism crept into the Christian church, beginning with Constantine (AD 280-337) and others like him who practiced pagan rites while also attending Christian services.

Constantine’s dubious claim of conversion to Christianity notwithstanding, he provided the church with his “legal blessing,” while continuing to embrace paganism. Jews and Christians stood firm in their faith, which garnered the reputation of unbending fanatics. When the early Christians refused to light incense to the Roman gods, or to the emperor, they did so as a testament to their faith in Christ alone. Because Christians throughout the Roman Empire stayed home rather than participate in “societal” activities and street fairs which typically involved in festivals honoring the gods, Roman authorities condemned Christians as disloyal and seditious. This is one of the many reasons that Christians were persecuted, tortured, and executed by Roman authorities.

Other key factors impacted the early Christian church during the first three centuries. For example, as soon as the Christian message started reaching the Gentiles, it came under attack from individuals who wanted to alter or nullify it. Gnosticism began to infiltrate the Christian church: a prominent heretical movement of the 2nd-century Christian Church, partly of pre-Christian origin, which believed the world was created and ruled by a lesser divinity, the demiurge, and that Christ was an emissary of the remote supreme divine being, esoteric knowledge (gnosis). It would take the church nearly 100 years to rid itself of Gnosticism. These developments led to emergence of early Christian apologists, such as Justin the Martyr and Augustine of Hippo. Apologetics has survived into the twenty-first century. The church responded specifically to heresy and accusations by establishing canon, creed, and apostolic succession. At times, it was necessary to convene a synod to decide issues of doctrine and administration.

Christianity was established as an official religion at the Edict of Milan in AD 313. This was an important step in securing the civil rights of Christians throughout the Roman Empire. For nearly 300 years, Christianity was functionally illegal in the Roman Empire, often subjecting Christians to persecution. This proclamation protected full rights for Christian citizens of the Empire, restoring their property, releasing them from prisons, and effectively banning government persecution of their faith. It also declared a general state of religious tolerance, allowing for the expression of virtually any spiritual belief. Unfortunately, the bad came with the good in the form of heresies, such as Donatism: the belief that Christian clergy must be faultless for their ministry to be effective and their prayers and sacraments to be valid. This led to schism in the Church of Carthage from the fourth to the sixth centuries AD. Arianism – the ideology that Jesus was merely human and not divine – arose practically overnight. The Roman Empire banned Arianism in 379. Shortly thereafter, the church instituted the death penalty for heresy.

In AD 425, Augustine of Hippo proclaimed salvation through faith alone (sola fide) in Christ alone (sola Christus). This was an apologetic answer to the claim of Pelagius that salvation could be earned by good works. Augustine wrestled, however, with the origin of evil. He ultimately settled on evil being “…a looking away from God and turning one’s gaze to the inferior realm.” It was believed that a single being, of infinite goodness, was the source of all things. He said evil is real, but it is not a real or created “thing.” Rather, Augustine taught the concept that evil is a direction away from the goodness of the One. I am familiar with the suggestion that we are either walking toward or walking away from Christ. Walk is discussed throughout the New Testament. The 4th Ecumenical Council (AD 451) reestablished the two natures of Jesus (human and divine). The birth of monasticism furthered the teachings of the Church and led to the promulgation of the Gospel.

Christianity’s next great challenge was Islam. Jerusalem was conquered by the Muslims in AD 636. Alexandria, Egypt and Spain were next to fall to the Muslims. Persecution of Christians by Muslims began AD 717 under Caliph Umar II. Many of the newer Christian churches were destroyed. In AD 850 Caliph Mutawakkil forced Christians to wear yellow patches. (This is a sad but accurate foreshadowing of Nazis forcing Jews to wear Star of David arm bands during the reign of Adolf Hitler.) When Vladimir of Kiev adopted Christianity in AD 988, this halted the advance of Islam in Eastern Europe. Thankfully, Charles “The Hammer” Martel defeated the Muslim invasion of France in AD 732. It was the caliph’s intention to conquer Europe in the name of Muhammad.

Trouble with Islam continued. In AD 1009 Caliph Hakim destroyed the Church of the Holy Sepulchre in Jerusalem, and the Seljuk Turks drove Christian priests out of Jerusalem in AD 1091. In May 1291, the world entered a new era. Or perhaps it would be more accurate to say the world left an era behind, because this was the month that saw the end of Crusader power in the Middle East. The decisive event was the Siege of Acre, which culminated in the bloody defeat of the Knights Templar and their Crusader brethren. Acre was their last major stronghold – after this, it was only a matter of time before the Christian presence in the Holy Land was extinguished.

Please join me next time when I discuss the historical importance of monasticism in the early Christian church. As always, please consider replying to these posts to help foster dialog.

Footnotes
(1) Justo L. Gonzalez, The Story of Christianity Vol. 1, The Early Church to the Dawn of the Reformation (New York, NY: HarperCollins, 2010), xiii.
(2) Gonzalez, Ibid., 27.
(3) Ibid., 42.
(4) Ibid., 18.

The Accidental Poet Theology

Let’s Go to Theology Class: Christian Ethics and the “Good Life.”

I am now only 9 credits from completing my M.A. in Theological Studies. I have enjoyed sharing with you what I have learned. I started Christian Ethics last week. The following is from my first discussion assignment. In the first class (Classical Methodologies of Ethics) is about Consequences.

Consequences. Every choice we make results in certain consequences, whether good or bad. As a Christian, I am concerned with the results of sin in God’s creation. Hosea said, “Sow for yourselves righteousness, reap the fruit of steadfast love; break up your fallow ground, for it is the time to seek the LORD, that he may come and rain salvation upon you. You have plowed iniquity, you have reaped injustice, you have eaten the fruit of lies. Because you have trusted in your chariots and in the multitude of your warriors, therefore the tumult of war shall arise among your people, and all your fortresses shall be destroyed, as Shalman destroyed Beth-ar’bel on the day of battle; mothers were dashed in pieces with their children” (10:12-14, NRSV).

Four decades of active addiction led to unfortunate results, yet I continued to seek my own pleasure. Ultimately, I chose to get clean, putting God and others before my own needs. This was a hard undertaking, mainly because I was self-centered to the extreme. Today, I say yes to God rather than “secretly” pursuing my agenda. Each time we say yes to Him, He is pleased. The more we step into God’s will for us and say no to sin, the easier it gets. The sinful life is very tempting. Choosing good over evil improves our spiritual formation and serves as an example to others.

Critical thinking (as a Christian disciple) allows for self-evaluation, and typically leads to self-correcting decisions. In Luke 6:45 Jesus said, “The good man out of the good treasure of his heart produces good, and the evil man out of his evil treasure produces evil; for out of the abundance of the heart his mouth speaks.” To grasp this tenet is to allow for integrity, humility, sound reason, fairmindedness, and courage (1). These signposts can help us attain “the good life.” Aristotle believed whenever we act we are aiming at some good. I would suggest that this sounds like “the ends justifies the means.” Specifically, while building our lives and our futures, we may rationalize our behavior as a “means” to achieving our goals.

As Christians, we learn about “goodness” from attending church, reading Scripture, and individual (not corporate) prayer. Given the many related terms (e.g., morals, values, principles), our ethics as Christians must be rooted in the good life of Jesus Christ. After all, much of our “source material” relative to ethics involve understanding God’s attributes and choosing to let His character guide our daily living.

I agree with Robin Lovin that some autonomy must be protected. Without free will to evaluate the ethics of a behavior or event, we become mere “automatons” of God. The important subject of this session is to determine what makes something right. As Western thought slowly disintegrated over the last century, the consequence has been moral relativism. Absolute truth has all but been rejected. The ontological sense of truth and morality is systematically ignored for the mantra What’s true for you is true for you; what’s true for me is true for me.

Lovin provides four primary means for moral reflection: teleology (study of the “ends” or results); deontology (a top/down theory that actions are good or bad as determined by a clear and uniform set of rules); virtue theory (the focus is on determining and living life out of moral character); and contextualism (the belief that ethics reacts to an evolving world). Contextualism allows for the individual’s “context,” which is quite similar to moral relativism. A good life is not synonymous with “the good life.” Living a good life involves an ethically-informed life that seeks justice, virtue, and flourishing within the kingdom of God.

Footnotes

(1) Dr. Richard Paul and Dr. Linda Elder, The Miniature Guide to Critical Thinking (London: Rowman & Littlefield, 2020), 15.

The Accidental Poet General

Let’s Go to Theology Class: Apologetics Interview

After some delay, I am able to share my final paper in “Apologetics” as part of my master’s in theological studies at Colorado Christian University. Instructions were to interview someone who was an atheist or skeptic regarding Christianity. I hope you will find this paper beneficial. I really enjoyed doing this assignment.

Introduction

The primary reason for Christians to engage in apologetics is to better prepare them for giving a defense for their faith, and to do so with gentleness and reverence (1 Pet. 3:15, NRSV). Koukl, author of Tactics, believes proper defense of the gospel begins with a game plan. Apologetics consists of three primary elements: defending the truth; defeating false ideas; and destroying speculation raised against God. And yet, this is not done through a frontal attack. Rather, the prudent plan is to proceed as God’s ambassador.[1]

Groothuis believes Christian apologists should offer answers for skeptics and non-believers based on rational arguments. The apologist’s method of arguing for Christianity will unavoidably be rooted—at least to some degree—in his or her personality and style of argument. Groothuis advised that apologists are often met with belligerent response. Such vehemence stems from atheists’ and skeptics’ belief that Christianity is indefensible. In addition, non-believers build their objections on a mantra that simply says, “…religion rests on blind faith and not reason for so long that many even within the church have actually come to believe it.”[2]

R. C. Sproul states that believers are to answer all inquiries—even the abusive ones—with gentleness and meakness. Indeed, this describes the mission and ministry of Jesus Christ. It is remarkable that many Christians today believe they should not participate in trying to “prove” the veracity of the gospel. Sadly, they base this assumption on their conclusion that faith and proof are incompatible. Additionally, as Sproul notes, an apologist may present a response to a non-believer that proves the argument for Christianity, but “[I]n their bias they refuse to be persuaded.”[3]

The Interview

This writer was able to secure an interview with Dale, a skeptic at best. When he agreed, he remarked, “You’re not going to like what I have to say, but sure, why not?” At times he shared rather determined and caustic comments about God and Christianity.

Regarding belief about God or an ultimate reality, Dale said,

God is a crutch. He doesn’t exist. I can’t see him and he hasn’t answered my prayers. I cried out to him hundreds of times while I bounced from house to house in the system.[4] He didn’t answer my prayers to stop my mom from abusing heroin. She died of a heroin overdose. What kind of God is that?

Dale was asked how he views humanity in general. He did not mince words: “People suck! I hate people. I’d rather live deep in the woods somewhere.” Dale added, “I can’t relate to the “essence” of people you asked me about.” This writer explained, stating, “Essence is basically the core nature of a person.” Dale does not believe humans are made in God’s image. He believes the basic problem concerning mankind is rampant evil. He noted recent violence in America over racism, and said, “There have been lots of wars, and people taking what others have… there is way too much selfishness and me first.”

When asked about Jesus Christ, Dale responded,

You believe in Jesus, so that’s your higher power, like it says in the 12 Steps. My higher power is not a specific god. I get my power from the universe. I don’t believe God is looking down on me and judging me. If he is, well then it sucks to be me, I guess. I see no evidence of God or Jesus. In fact, the opposite. Guys in jail, or people struggling with addiction, buy into Christianity and go to Bible study in the prison to look good. They “find Jesus” while in jail.” Christians are a bunch of hypocrites.

Given Dale’s harsh remark about hypocrisy in the Christian church, it was important to address duplicity. Decidedly, hypocrisy is partially responsible for keeping people from attending church services. This writer shared with Dale his struggle with hypocrisy over the years. One’s personal life and character have a direct effect on efforts to share the gospel. He addressed Dale’s concern about evil in the world, quoting Grudem: “We must never blame God for the evil men do. Secondary causes, such as the actions of human beings, bring evil upon others.”[5] He told Dale it is impossible for mankind to have free will to literally choose anything at any given moment and not expect wrong or evil choices to be made.

Dale’s hope for eternity, salvation, or redemption is vapid. He said there is nothing for him to “hope about.” He denied the existence of heaven and hell. When pressed, he said his spirit will leave his body when he dies and become (or return to) the ultimate spirit in the universe. He stated, “To me, that’s god or a higher power.” He believes in an unnamed higher power, as demonstrated by the beauty and magnitude of the universe.

Dale’s concluding remarks:

I don’t think our morals came from “up there somewhere.” Maybe Heaven and Hell are right here. I always thought American Indians had a clear idea of the grand spirit. Other religions too. If God exists, then he must be in everything. But thinking about evil, how can we work that in with God? I told you flat out when we started, belief in God is a crutch. And God has an evil side. It bugs the crap out of me that he punishes everyone for the sake of a few. You can’t tell me all those who drowned in the flood were bad people. So why be God if you’re doing evil. A loving God? Come on man.

In closing, this writer said,

I lived a life of complete disobedience. My own motives and desires fueled me. I had to come first, even at the other person’s expense. I got into booze and drugs, ending up in prison. I kept struggling for four decades with no concept of compassion or trustworthiness. Yet, inside I believed in ultimate truth and salvation. I decided to hit my knees and ask Jesus to renew my relationship with him and to forgive my rebellion.

Dale’s final rebuttal:

When I think about religion, I think of 9/11 right away. Religious fanatics. So, I’m on the fence. One thing the Bible got right about man is his deceitfulness.

Analysis

As is often seen in 12-step programs, Dale has a rather vague idea of spirituality. He reiterated his belief in an ultimate power somewhere in the universe but cannot provide a concrete description or identity of that power. He believes this power has “always been.” He said mankind would “…not need Jesus to die for sin if God just outlawed evil. I can’t believe in a benevolent God in the face of terrorism, murder, cancer, wars, rape. Why can’t God stop evil?”

A key criterion underlining this writer’s approach to evangelism and apologetics can be summed up by Colson and Pearcey: “As agents of God’s common grace, we are called to help sustain and renew his creation, to uphold the created institutions of family and society, to pursue science and scholarship, to create works of art and beauty, and to heal and help those suffering from the results of the Fall.”[6] There is a bit of Christianity’s social mandate.

Chandler believes the purpose of Jesus’ ministry was “…to bring the kingdom of God to bear on the earth.”[7] He believes salvation includes a real world reconciliation. He says, “For the reconciliation enacted by the cross to be cosmic, then, it must encompass more than just our individual relationship with God.”[8] In other words, Christians are reconciled “to reconcile.”

Christians are not simply “the recruited,” nor are they to merely be recruiting others. Certainly, the entirety of creation is out of sorts with the effects of sin. God expects Christians to participate individually and corporately in reversing the curse by setting things right. Christians are the eyes, ears, feet, and hands of the Body of Christ, and are commissioned to help bring about redemption and reconciliation.

Conclusion

Apologetics and personal evangelism are certainly intertwined, with personal testimony about faith in Jesus Christ being narrower than the broader discipline of apologetics. Regardless, it is not possible to genuinely engage in evangelism or apologetics while harboring an anti-Christian or hypocritical worldview. It is critical to ask one’s self, “How would I behave in the world if my outward actions matched what I claim to believe in my heart?” This question was a substantial factor in this writer’s change of orientation toward God and others. Once this has been established, the real work of evangelism and apologetics can begin. 

Footnotes

[1] Gregory Koukl, Tactics (Grand Rapids, MI: Zondervan, 2009), 19-20.

[2] R.C. Sproul, Defending Your Faith (Wheaton, IL: Crossway Books, 2003), 8.

[3] Ibid., 18.

[4] Dale was a ward of local child services for 7 years.

[5] Wayne Grudem, Systematic Theology (Grand Rapids, IL: Zondervan, 1994), 328.

[6] Charles Colson and Nancy Pearcey, How Now Shall We Live? (Carol Stream, IL: Tyndale House, 1999), xii.

[7] Matthew Chandler, The Explicit Gospel (Wheaton, IL: Crossway, 2012), 136.

[8] Ibid., 143.

The Accidental Poet Theology

Jesus and the Pharisees

The Pharisees were known for standing on the street corner in sack cloth and ashes crying aloud to God so all who pass them by thought of them as righteous and devout.

Old Theology Book Spines

Written by Steven Barto, B.S., Psy.

THEN SAID JESUS to the crowds and to his disciples, ‘The scribes and the Pharisees sit on Moses’ seat; so practice and observe whatever they tell you, but not what they do; for they preach, but do not practice. They bind heavy burdens, hard to bear, and lay them on men’s shoulders; but they themselves will not move them with their finger. They do all their deeds to be seen by men; for they make their phylacteries (1) broad and their fringes long, and they love the place of honor at feasts and the best seats in the synagogues, and salutations in the market places, and being called rabbi by men” (Matt. 23:1-7, NRSV).

What is a Pharisee?

Pharisee PointingThe root meaning of the word “Pharisee is related to the Hebrew word perisayya, which means “separated.” They held themselves to be separate from and above priests and clerics. The office of Pharisee flourished during the latter part of the Second Temple period (BC 515-AD 70), and occupied the chair of Moses in the synagogue. Unfortunately, the standard rabbinic traditions have been shaped by polemics.

The Pharisaic movement’s origin is shrouded in mystery. According to Josephus (Ant. 13.288-300), the Pharisees first became a significant force in Jewish affairs during the reign of Hyrcanus I.  Essentially, they were a society of scholars who believed in resurrection, and in following legalistic traditions. But they often enforced regulations  outside the scope of Scripture, preferring instead to apply “the traditions of their fathers.” They believed Mosaic Law and the Torah established authority for the interpretation of Jewish Laws, which they enforced with a heavy hand. They used the Torah to enforce their own theology. The result was a total of 613 commandments, or “rules,” governing every aspect of Jewish life—how to dress properly, dietary laws, practices governing Temple procedures, rules for blood sacrifice, and more. The Pharisees were strongly committed to daily observance of the Law. Further, they believed in spirits and angels, the resurrection, and the Messiah’s coming.

Jesus in the Eyes of the Pharisees

Pharisaic opposition to Jesus is recorded in all four Gospel accounts. In Mark’s eyes, Jesus’ main adversaries in Galilee were the scribes, but, according to Matthew, they were the Pharisees. Luke said, “…the Pharisees began to press him hard, and to provoke him to speak of many things, lying in wait for him, to catch at something he might say” (Luke 11:53-54). Many  reacted to Jesus with hostility, chiefly the scribes and Pharisees. Luke 20:20 says, “So [the Pharisees] watched him, and sent spies, who pretended to be sincere, that they might take hold of what he said, so as to deliver him up to the authority and jurisdiction of the governor.”

John tells us of Jesus healing a man on the Sabbath. The Pharisees took issue with Jesus telling the man, “Rise, take up your pallet, and walk” on the Sabbath. Jesus defended his actions to the Pharisees by saying, “My Father is working still, and I am working” (John 5:17). This remark infuriated the Pharisees even more. Jesus had intimated that He was the Son of God! “This was why the Jews sought all the more to kill him, because he not only broke the sabbath but also called God his Father, making himself equal with God” ( John 5:18).

Everywhere Jesus went, Jesus attracted huge crowds pressing in to listen to His every word and watch His every move. He was profoundly popular among the people. They loved Him. The Pharisees were jealous of Jesus insofar; they were far from popular given the heavy burdens they placed on the Jews. Jesus said His burden was light (see Matt. 11:28-30). The only thing the Jews felt from the Pharisees was judgment. Rather than lead the people, they looked only at their sins and faults. The Pharisees also hated Jesus because He exposed their hypocrisy. These church leaders had set a moral standard for the community that they did not necessarily adhere to, especially “to the letter.” These men sat in the highest places in the synagogue,  ornately dressed, expected nothing but honor and admiration.

The Pharisees feared Jesus, but would never admit it in public. Of main concern was the chance that Israel’s worship of Jesus as the Christ would bring the wrath of Yahweh down on their nation once again. They were quite concerned that authority over the Jews would be eliminated. Perhaps these new believers in Christ would ban together and revolt against the church. This would likely cause the Roman Empire to step in, using whatever means to bring the people back in line. Accordingly, the Pharisees plotted to arrest Jesus and remove Him from the community before He stirred up trouble.

The Pharisees in the Eyes of Jesus

Throughout His ministry, Jesus confronted the Pharisees in public, denouncing their hypocrisy, spiritual blindness, and oppressive ways. These “separate” men had been entrusted with the guardianship of the Torah, which was to be applied to everyday life. Instead, the Pharisees used the Torah to control and manipulate the people. Disregarding ethical considerations, and being devoid of mercy, they imposed an intolerable burden of legal observance upon the common people. Legal precepts invented by the Pharisees were proscribed to add excessive and oppressive laws and regulations to enslave the Jews. To this end, the Pharisees were always on alert for violations of even the simplest regulations.

The Woes of the Pharisees is a list of criticisms by Jesus against scribes and Pharisees recorded in the Gospel of Matthew. Here is what Jesus said,

“Now you Pharisees cleanse the outside of the cup and of the dish, but inside you are full of extortion and wickedness. You fools! Did not he who made the outside make the inside also? But give for alms those things which are within; and behold, everything is clean for you… you tithe mint and rue and every herb, and neglect justice and the love of God; these you ought to have done, without neglecting the others… you love the best seat in the synagogues and salutations in the market places… you are like graves which are not seen, and men walk over them without knowing it… you load men with burdens hard to bear, and you yourselves do not touch the burdens with one of your fingers… you have taken away the key of knowledge; you did not enter yourselves, and you hindered those who were entering” (Matt. 11:39-44, 46, 52).

Luke ends chapter twenty of his gospel with accusing the Pharisees of lying in wait to ensnare Jesus; they looked for statements made by Jesus that contradicted the Mosaic Law. Ironically, Jesus was sent to fulfill the Law, and He referred to Scripture in virtually every lesson He taught during His ministry. Jesus compared the Pharisees to tenants of a vineyard who wanted to kill the owner’s son in order to steal his inheritance (Matthew 21:38). Finally, knowing what the consequences would be, He declared that He was the Son of God. This was too much for the Pharisees to bear. How could this man be the Son of God, a man who broke their Sabbath laws and ate with sinners? To their minds it was inconceivable. “This is blasphemy!”

A shout out to Nicodemus who, although a Pharisee, earnestly sought out Christ during His earthly ministry, ultimately shared with Joseph of Arimathea the responsibility of burying Jesus’s body. (see John 3:1-21).

Jesus indeed had much to say about pretense of virtue by pious people, and how they wrongly condemn others for transgressing rules which they themselves did not follow. The message Jesus brought forth focused on faith in God and humility. He emphatically stated that religious rules and regulations cannot save man from the wages of sin. He taught that “rules” can be set aside to meet human need when necessary (Matt. 12:1-14). In essence, He said, “I tell you, something greater than the temple is here” (Matt. 12:6). It has been said that the nearly-endless Jewish rules of conduct were extremely detailed. Rules about the Sabbath “…are as mountains hanging by a hair, for [teaching of] Scripture [thereon] is scanty and the rules many” (Tractate Hagiga: Synopsis of Subjects) (2).

Just after Jesus said, “Think not that I have come to abolish the law and the prophets; I have come not to abolish them but to fulfil [sic] them” (John 5:17), He added, “For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven” (5:20). Matthew Henry writes, “No sinner partakes of Christ’s justifying righteousness till he repents of his evil deeds” (3). Christ’s righteousness, imputed to us by faith alone in Christ alone, is needed by every one that enters the kingdom of grace and glory.  Regeneration produces a thorough change in a man’s temper and conduct. Righteousness provides us with “right standing,” which wraps us in Christ and prepares us for sanctification and restoration.

Concluding Remarks

The Pharisees failed to recognize Jesus as the Christ, the author and finisher of our faith, the very foundation of our salvation. As a result, they could not accept the concept of putting on the righteousness of Jesus. Most Pharisees were likely “religious,” or even devout, in the Judaic beliefs. However, many were “in it” for power, recognition, privilege, and money. Jesus began attacking their hypocrisy at the start of His ministry, telling the Jewish people, “…observe whatever they tell you, but not what they do; for they preach, but do not practice” (Matt. 23:3). Given the disconnect between the Pharisees outward appearance and religious works and what was in their hearts, “Pharisee” took on a pejorative meaning that is synonymous with hypocrite.

These men of God were adamant that the spiritual life of the people should be centered in the Torah and the Synagogue. They claimed  authority over the Mosaic Law, and established an aristocracy of learning. Pharisaic influence was  went so far as to say that he who transgressed their words deserved death (Ber. 4a). There are some biblical scholars who believe the Pharisees saw their stronghold over Israel as one of protection; building a fence around the Law. Through this oppression that the foundation was laid for rabbinic law which piled statute upon statute until often the real purpose of the Law was lost.

When Jesus claimed to be the Messiah, His authority outweighed any authority wielded by the Pharisees. Initially, the Pharisees assumed that the belief of some of the crowd was due to ignorance. But the attention lavished upon Jesus tended to increase the hatred and jealousy of the church leaders. These emotions were at the root of their plot to kill the Messiah. Remarkably, the Pharisees knew nothing of their role in creating the perfect, spotless Lamb who would be sacrificed to satisfy the debt of mankind.

 

 

 

(1) A small leather box containing Hebrew texts on vellum, worn by Jewish men at morning prayer as a reminder to keep the law.

(2) One of the tractates comprising the Moed, one of six orders of the Mishnah, a collection of Jewish traditions included in the Talmud.

(3) Matthew Henry, Matthew Henry’s Concise Commentary on the Whole Bible (Nashville, TN: Matthew Henry, 1997), 865.

 

 

The Accidental Poet General

Ravi Zacharias (1946-2020)

We have a right to believe whatever we want, but not everything we believe is right” (Ravi Zacharias).

Written by Steven Barto, B.S., Psy.

Ravi_Zacharias_250_291

I DISTINCTLY REMEMBER THE first time I heard Ravi Zacharias speak. Unfortunately, it was not “in person,” but that did not matter. His words were so captivating it was as if I were sitting in the front row. Learning of his organization, Ravi Zacharias International Ministries (“RZIM”), I hoped to one day interview for a position on staff. I was leaning toward a ministry of apologetics before I began listening to Ravi, but I was so impressed by the clarity and passion with which he “defended the faith” that I decided to move headlong into that mission.

I was first introduced to apologetics in an undergraduate class at Colorado Christian University (“CCU”) in 2018. It was called World Views. I have been studying philosophy, psychology, comparative religion, and Christian theology for a number of years, but CCU is preparing me for a purposeful examination of these fascinating and vital disciplines. I learned that “worldview” means the framework of our most basic beliefs that shapes our view of and for the world and is the basis of our decisions and actions (1). James Sire issued a caveat: “A worldview is a set of presuppositions (assumptions which may be true, partially true, or entirely false) which we hold (consciously or subconsciously, consistently or inconsistently) about the basic make-up of the world” (2).

I am totally convinced the Christian faith is the most coherent worldview around. Everyone, pantheist, atheist, skeptic, polytheist has to answer these questions: Where did I come from? What is life’s meaning? How do I define right from wrong? What happens to me when I die?—Ravi Zacharias.

Ravi suggested one role of apologetics is “seeing things God’s way.” The apologist must take what he or she has learned about the Christian faith (through a God’s eye view), then present it in a manner conducive to the intended audience. Paul said, “To the weak I became weak, that I might win the weak. I have become all things to all men, that I might by all means save some” (1 Cor. 9:22, NRSV). If there is an intellectual (theoretical) barrier, start there. If there is a sensory (aesthetic) barrier, start there.

When sharing the gospel, I find it useful to start where there is common ground: In the beginning. It is better to open your Bible to Genesis 1 than John 3:16. One’s understanding of God must be rooted in origin, sovereignty, immanence, and aseity (“from self”) before the concept of “God in the flesh” and the crucifixion of Christ can be grasped.

A Christian Worldview

Amy Orr-Ewing said, “By its very nature the the postmodern worldview is difficult to define, and some would resist calling it such. It is an eclectic movement, originating in aesthetics, architecture, and philosophy. A postmodern perspective is skeptical of any grounded theoretical perspectives. It rejects the certainties of modernism and approaches art, science, literature, and philosophy with a pessimistic, disillusioned outlook.” (3). Postmodernists reject any clear meaning of truth, citing discontinuity, suspicion of motive, and an acceptance of logical incoherence. This pervasive worldview makes it hard to engage in evangelism and apologetics in today’s post-Christian culture. However, it is not necessary to understand and evaluate other worldviews in order to have a personal faith in the gospel.

According to data published by George Barna in 2002 “…just 9% of all born again adults and just 7% of Protestants possess a biblical worldview” (4). This study notes that only half of Protestant Pastors in America possess a biblical worldview. Ronald Nash defines biblical worldview as believing “…human beings and the universe in which they reside are the creation of God who has revealed himself in Scripture” (5).

“The central miracle asserted by Christians is the Incarnation. They say that God became Man… If the thing happened, it was the central event in the history of the earth—the very thing that the whole story has been about.”—C.S. Lewis

A biblical worldview rests solely on the revelation of God to His creation, which is activated by the Holy Spirit to those who adopt it. A theistic worldview and a biblical worldview are not synonymous. Here’s the difference: the biblical view begins where the basic acceptance of God leaves off, compelling the Christian to seek God (“Yahweh”) through His written Word, and apply to everyday life what Scripture teaches.

Ravi’s Profession

Ravi Zacharias was indifferent to “all things religious” early in his life, and as a result had no “good options” for his misery and existential angst. He was born in southern India and raised in Delhi. He played a variety of sports growing up, including cricket and tennis. He focused too intently on sports and began failing his courses, leading to complete shame and despair. He attempted suicide by ingesting a cocktail of dangerous chemicals, but was found by someone who immediately sought medical attention. Lying in his hospital bed, he saw how empty his life was at seventeen years of age; essentially, he was at a loss regarding the purpose and meaning of his life. Someone brought a Bible to him and he began reading. He came upon John 14:19: “Because I live you will live also.” At that moment Ravi’s life became defined, and Jesus Christ transformed his life.

“You see, there is an intellectual side to life but also a side to life where deep needs are experienced. We falsely think that one side deals with truth and the other with fantasy. Both need the truth, and the elimination of one by the other is not the world in which God intends for us to live.”—Ravi Zacharias

Ravi’s biblical worldview was simple and elegant. He began with “what is truth?” His evangelism and apologetics were rooted in “helping the thinker believe and the believer think.” We tend to doubt what we cannot see. Ravi said, “Truth is generally measured in three ways: logical consistency, empirical adequacy, and and experiential relevance” (see above video). Also, “Truth that is not under-girded by love makes the truth obnoxious and the possessor of it repulsive.” Jesus plainly stated who He was with these critical remarks: “I am the way, and the truth, and the life; no one comes to the Father, but by me” (John 14:6).

Ravi spoke many times on the impact of secularism and relativism in Western civilization, stating that the world’s religious ideas, institutions, and interpretations have lost their social significance. Pluralism by design features a competing number of worldviews to choose from with no one viewpoint being dominant, let alone “correct.” Moral relativism completely discounts universal and ontological points of reference for right and wrong. Instead, morality is seen as contingent upon any number of variables: cultural, historical, situational. Of paramount importance is that none of these worldviews is able to solve the sin problem. Ravi said, “The points of tension within secular worldviews are not merely peripheral. They are systemic. Indeed, they are foundational” (6).

“The problem is not only to win souls but to save minds. If you win the whole world and lose the mind of the world, you will soon discover you have not won the world.”—Charles Malik

With Gratitude

I close my eyes and remember. I can hear a voice from my early teens, someone I’d come to admire: confident and moving. This voice was particularly compelling one a Sunday morning in 1972 when I got up from my seat in the pew and answered the call to come down front and accept Jesus Christ as my Messiah, my Lord and Master. I was thirteen. I can also remember sitting in my room on occasion listening to Billy Graham. Reverend Graham’s voice was compelling, bold. It rose above everyone in that auditorium, above every earthly concern. He asked the audience, “What’s wrong with the world?” 

There is only one other man of God who has moved me like Billy Graham has: That man is Ravi Zacharias. Ravi opened the door to a deeper walk with Jesus. To a compassionate “living” theology. He took on the many isms of this world, graciously explaining where they miss the mark. He compared the “secular gods” (pluralism, naturalism, secularism, and moral relativism) to Christianity: the Way,  the Truth, and the Life. Ravi’s distinctive voice and emphatic apologetic pierced my heart. He confirmed God’s call on my life—evangelism and apologetics. 

I could not be more grateful to Ravi Zacharias and Billy Graham, mighty men of God, who came into my life. Each of these men impacted me at major crossroads. I must thank the living God for men such as these.

Suggested Additional Reading

The Holy Bible (New Revised Standard Version)
Beyond Opinion: Living the Truth We Believe, Ravi Zacharias
The End of Reason, Ravi Zacharias
Jesus Among Secular Gods, Ravi Zacharias
I Don’t Have Enough Faith to be an Atheist, Norman L. Geisler & Frank Turek
Total Truth: Liberating Christianity from its Cultural Captivity, Nancy Pearcey
There is a God: How The World’s Most Notorius Atheist Changed His Mind, Antony Flew
The Universe Next Door, James Sire

Footnotes

(1) Phillips, Brown, and Stonestreet, Making Sense of Your World: A Biblical Worldview, 2nd ed. (Salem, WI: Sheffield Publishing Co., 2008), 8.
(2) James Sire, The World Next Door, 5th ed. (Downers Grove, IL: InterVarsity Press, 2009),20.
(3) Amy Orr-Ewing, “Postmodern Challenges to the Bible,” in  Beyond Opinion: Living the Faith We Defend by Ravi Zacharias (Nashville, TN: Thomas Nelson Publishing, 2008), 3.
(4) George Barna, “Only Half of Protestant Pastors Have a Biblical Worldview,” (Jan. 12, 2004), Barna Research. https://www.barna.com/research/only-half-of-protestant-pastors-have-a-biblical-worldview/
(5) Ronald Nash, Faith and Reason: Searching for a Rational Faith (Grand Rapids, MI: Zondervan, 1988), 47.
(6) Ravi Zacharias, Jesus Among Secular Gods (New York, NY: FaithWords, 2017), 6.

The Accidental Poet Spirituality

The Christian Worldview, Modern Culture, and Addiction

“The problem of leading a Christian life in a non-Christian society is now very present to us… And as for the Christian who is not conscious of his dilemma—and he is in the majority—he is becoming more and more de-Christianized by all sorts of unconscious pressure: paganism holds all the most valuable advertising space.” —T.S. Eliot

Written by Steven Barto, B.S., Psy.

Lift Up Your Hands

I’VE HEARD IT SAID that in days past Christianity had an influence on culture in America; today, however, culture is having an impact on Christianity. One of my mentors at church puts it this way: “There’s too much world in the church and not enough church in the world.” This symptom comes from the relegation of all things religious to the private world, and the banning of all public expression of one’s faith. Nancy Pearcey said, “Not only have we ‘lost the culture,’ but we continue losing even our own children. It’s a familiar but tragic story that devout young people, raised in Christian homes, head off to college and abandon their faith.” (1) How does this happen? Largely because we’re sending our children off to secular education without helping them develop a Christian worldview. They can’t keep what they don’t understand.

Trevor Hart believes Christian theology must be a matter of activity, not just a subject to be studied. Today,  the hallmark of intellectual inquiry in everyday living appeals exclusively to reason and empirically established evidence as the only building block for truth. He said, “This account of things, which is widely subscribed to within our culture, can be traced back some three and a half centuries to the origins of the so-called European Enlightenment.” (2) Hart said one particular manifestation of this factor is the chasm between public and private spheres. Certainly, this view has greatly contributed to Christianity’s ineffective influence in culture. The “public” sector Hart refers to is the realm of universally-owned or agreed knowledge. If something is “public” truth, then it must be something which everyone can know to be true—a truth available to observation or self-evident to human reasoning.

Public and Private Venues

Today, we’re told to the “private” realm belong all statements or propositions which (for whatever reason) do not permit public scrutiny. Hart wrote, “The private sphere is the sphere of values, matters of opinion and beliefs; anything, in fact, the truth or falsity of which cannot in principle be demonstrated on publicly agreed terms.” (3) This phenomenon leads to comments like That’s your opinion and you’re entitled to hold it; but unless you prove it to be true I am compelled to reject it. Admittedly, the deck is stacked against faith and religion and in favor of science and “proven fact.” Hart believes the “passport” for bringing faith into the public realm is “justification by reason.” Christian faith is generally considered by our society to belong to the category of unproven and unprovable. To speak of such private beliefs in public is simply not condoned. Although faith is the usual motivation for theology, those who advocate for investigation solely on empirical evidence believe faith must remain on the sidelines, giving way to the pursuit of truth based upon reason alone.

Hart believes absolutism is born of arrogance. I concur. Many individuals today shout down any explicit expression of faith in public. It is their conclusion that the truth of the Christian story is not, nor will it ever be, demonstrable. Of course, another element of this is the opinion that truth is never something absolute or universal, but always relative to a particular context—cultural, historical, linguistic, religious, or whatever. We call this conclusion moral relativism. Relativism refers to an ethical system in which right and wrong are not absolute and unchanging but relative to one’s culture (cultural relativism) or one’s own personal preferences (moral subjectivism). Of course we see both forms widely embraced in today’s society. These concepts are directly related to the multiculturalism and pluralism rampant in Western civilization.

Worldview with Earth

How we experience and define the world and our place in it is called our worldview. Wilhelm Dilthey said, “The basic role of a worldview is to present the relationship of the human mind to the riddle of the world and life.” (4) Worldviews vary greatly, but they typically share some common elements: the certainty of death; cruelty of the natural process; general transitoriness. Accordingly, a worldview begins as a cosmic concept and then, through a complex interrelation between us and our world, develops into a more sophisticated and detailed sense of who we are and what is the nature of that which surrounds us. Coupled with a growing sense of values, a highest order of our practical behavior (comprehensive plan of life, highest good, highest norms of action, and shaping of our personal life) takes hold of and defines our thought and experience.

We are speaking of a clash of worldviews. Will Durant said, “From barbarism to civilization requires a century; from civilization to barbarism needs but a day.”

A Christian Perspective

Herman Dooyeweerd believes theoretical thought does not necessarily lie at the base of one’s worldview. More fundamental than any worldview delineated by religious faith is the orientation of one’s heart. Referring to Dooyeweerd, James Sire wrote, “All human endeavor stems not from worldview, but from the spiritual commitments of the heart.” (5) Sire believes there are only two basic commitments in Christianity, leading to two basic conditions of life: “man converted to God” and “man averted from God.” C.S. Lewis treated Christian ideas with clarity and creativity, painstakingly dissecting their importance and relation to overall philosophy and individual challenge. Lewis held the belief that we are all philosophers to some extent. It was his goal to reach philosophia perennis—ultimate and permanently true philosophy.

To this end, Lewis posited that a Christian worldview must be a hybrid of philosophy and theology. He thought this would be highly advantageous because both disciplines generate knowledge in their own distinctive ways. Philosophy employs reason, building on commonly available information, to decide the most fundamental queries about life and the world. Theology draws from Scripture, ecclesiastics, established doctrine, and the historical experiences of the community of believers to articulate knowledge about God in a systematic manner. Lewis believed the truths established by philosophy and theology were compatible. I see this as another application of “all truth is God’s truth.”

Christian apologist James Orr (1844-1913) set out to provide a complete, coherent, rationally defensible exposition of Christianity that would stand up to the intellectual and cultural challenges of his day.  Orr supported the belief that the Christian faith is a christocentric, self-authenticating system of biblical truth characterized by inner integrity, rational coherence, empirical verisimilitude, and existential power. Sire says, “Worldviews have their source deep in the constitution of human nature and involve both the intellect and the actions we perform” (italics mine). (6) Martin Luther said, “It is through living, indeed through dying and being damned, that one becomes a theologian, not through understanding, reading, or speculation.” (7) We must live our theology, without which it is merely a collection of data.

Abraham Kuyper (1837-1920) believed every worldview has a single conception from which the whole worldview flows. He supported the need for all thought to proceed from a single principle: what he called a fixed point of departure. Herman Dooyeweerd (1894-1977) believed the religious or faith orientation of the heart was more fundamental than any worldview that can be delineated by ideas and propositions. He said, “Theory and practice are a product of the will, not the intellect; of the heart, not the head.” (8) Accordingly, he believed worldviews are pretheoretical commitments that are in direct contact not so much with the mind as the heart—involving experience; the living of life. Soren Kierkegaard said Christian conversion necessarily leads to the formation of a new “life-view.” Paul wrote, “Do not be conformed to this world but be transformed by the renewal of your mind, that you may prove what is the will of God, what is good and acceptable and perfect” (Rom. 12:2, NRSV) (italics mine).

Ronald Nash provides a very concise description of worldview: “In its simplest terms, a worldview is a set of beliefs about the most important issues in life… [It] is a conceptual scheme by which we consciously or unconsciously place or fit everything we believe and by which we interpret and judge reality.” (9) I’d like to present a longer comment from Nash before addressing what I hope to be a unique look at a “negative” or “bad” worldview; one I held while in active addiction. Nash wrote:

A worldview may well be defined as one’s comprehensive framework of basic beliefs about things, but our talk (confessed beliefs or cognitive claims) is one thing, and our walk (operational beliefs) is another and even more important thing. A lived worldview defines one’s basic convictions; it defines what one is ready to live and die for.

Worldview of an Addict

Hung Over

Worldview is how a person views the world. A person’s worldview consists of the values and ideals—the fundamental belief system—that determine his attitudes, beliefs and, ultimately, his behavior. Typically, this includes his view of issues such as the nature of God, man, the meaning of life, nature, death, and right and wrong. It is not difficult to imagine how the worldview of an addict might be skewed away from what most people consider proper attitude, belief, and behavior. We begin developing our worldview as young children, first through interactions within our family, then in social settings such as school and church, and from our companions and life experiences. This is, at least in part, the concept of nature versus nurture.

Here are the basic questions we must answer to determine our worldview, and my responses while in active addiction:

  • Is there a god and what is he like?  Maybe. I think so, but I’m not sure. Besides, who cares if there is? He doesn’t love me or want me. I might not be “God” but I want the job. I want to be in charge of me!
  • What is the nature and origin of the universe? Who knows? Who cares? I doubt something came from nothing, but I’m not interested in finding out.
  • What is the nature and origin of man? I don’t think I came from an ape, but I sure act like one! I’m smart, so I should be able to read about this issue and make up my own mind. Some day. Not today.
  • What happens to man after death? I think the Bible has it right. There is a place for the “good” people and the “bad” people. I’ve always been a piece of crap who cannot love or respect others. Instead, I deceive and manipulate them. There probably is a Hell and I’m headed there. My “sins” are too great. Jesus saved everyone but me! I cannot be redeemed so might as well “live it up,” taking what I want.
  • Where does knowledge come from? Good question! I have an IQ of 127 but it does me absolutely no good. My father said, “If you’re so smart, why are you so dumb?” My “smarts” came from me reading, learning, doing. I make my own rules and definitions.
  • What is the basis of ethics and morality? Ethics is whatever I say it is. Morality? No one is truly moral. It’s all “relative” to the person or circumstance. If cannibalism is okay, then I am free to do whatever I deem fit for the situation. It’s “dog eat dog.” It’s all about getting what you want at any cost. And I love the idea of paybacks!
  • What is the meaning of human history? Maybe Darwin was right! Life seems to be every man for himself. I need to adapt. Be a chameleon. Be whatever it takes to get what I want and need. Our entire history has been about survival of the fittest, even from a social perspective.

What It’s Like Now

God has given me a great gift. It starts with life itself. There are numerous situations which, by odds, should have ended in my death. I overdosed on an opiate one afternoon and needed emergency care. I do not remember the event—going unresponsive; the neighbor coming over to try reviving me; the ambulance ride to the trauma center; yelling horrible obscenities at my mother and begging to go home; pulling my IV out, blood everywhere; being transferred to my hospital room. I became aware of my surroundings the next morning when I woke up in a hospital bed. I’ve driven while under the influence of drugs and/or alcohol countless times but never crashed, killed myself, killed others, or ended up in a wheelchair. I’ve been homeless. I’ve put myself in dangerous circumstances just to score drugs. I continued drinking a fifth of vodka a day despite ulcers, elevated liver enzymes, and pancreatitis. I’ve operated a vehicle at speeds in excess of 100 miles-per-hour. Being a “garbage head,” I snorted, swallowed, smoked, and huffed nearly anything that would “do the trick.”

I went from hating myself for 59 years to finally loving myself. Today, I have forgiven myself for the harmful and twisted way I lived for over 40 years, no longer regretting my past or pretending it never happened; instead, I see it now as an asset for helping others. I am motivated today to teach to others the lessons I had to learn the hard way. Loving myself has made it possible to love others. It has also shown me what true unconditional love looks like (1 Cor. 13). I have forgiven all those (whether real or imagined) who treated me badly, no longer using it as an excuse to behave badly. I understand original sin and fully comprehend the “struggle” Paul wrote about in Romans 7. I have forgiven others for their unforgiving attitude toward me, seeing me through their eyes.

I have finally come to accept my powerlessness over drugs and alcohol, as well as pornography, emotional eating, and spending money to “feel good.” Paul put powerlessness into perspective:

I do not understand my own actions. For I do not do what I want, but I do the very thing I hate. Now if I do what I do not want, I agree that the law is good. So then it is no longer I that do it, but sin which dwells within me. For I know that nothing good dwells within me, that is, in my flesh. I can will what is right, but I cannot do it. For I do not do the good I want, but the evil I do not want is what I do. Now if I do what I do not want, it is no longer I that do it, but sin which dwells within me… Wretched man that I am! Who will deliver me from this body of death? Thanks be to God through Jesus Christ our Lord! So then, I of myself serve the law of God with my mind, but with my flesh I serve the law of sin (Rom. 7:15-20, 24-25).

I used to have a very chaotic and unsettled lifestyle. My “default mode” or my “center” was anxiety. I had no peace; no quite moments. I couldn’t sit still. My mind wandered every time I read a book, and I was prone to daydreaming during a movie. My nights were filled with restless worrying and insomnia. As my health and well being began to suffer, I was wracked with depression, anxiety, and chronic physical pain. My degenerative disc disease made it harder to stay away from opiates and cannabis. The great lie I told myself is that I used oxy and weed to escape pain and anxiety. I was not an addict. I needed drugs. I was so very wrong. Despite attending my first 12-step meeting in 2001, I am only sober from booze since 2008 and free of cannabis and opiates for ten months.

Yes, I am powerless. Over many things. But that’s okay. I don’t need to overcome anything by myself. John wrote, “For whatever is born of God overcomes the world; and this is the victory that overcomes the world, our faith. Who is it that overcomes the world but he who believes that Jesus is the Son of God” (1 John 5:4-5). I spent decades doing whatever I wanted. When circumstances got bad, I tried to fix things by myself. Quitting is actually easy for me; the hard part is staying quit! No worries. I can do all things through Christ who strengthens me (Phil. 4:13). And so can you. When we admit our faults, confess them to one another and to God, and take the next right step to move away from deliberate sin, we exponentially increase the odds we will keep on moving and growing.

Footnotes

(1) Nancy Pearsey, Total Truth: Liberating Christianity from Its Cultural Captivity (Wheaton, LI: Crossway Publishing, 2005), 19.

(2) Trevor Hart, Faith Thinking: The Dynamics of Christian Theology (Eugene, OR: Wipf and Stock Publishers, 1995), 12.

(3) Hart, 13.

(4) Wilhelm Dilthey, Gesammelte Schriften, in Introduction to the Human Sciences: An Attempt to Lay a Foundation for the Study of Society and History, (Detroit, IL: Wayne State University Press, 1988), 291.

(5) James Sire, Naming the Elephant: Worldview as a Concept, 2nd ed. (Downers Grove, IL: InterVarsity Press, 2015), 35.

(6) Sire, 33.

(7) Martin Luther, Operations in Psalmos, quoted by Kelly M. Kapic in A Little Book for New Theologians (Downers Grove, IL: InterVarsity Press, 2012), 41.

(8) In Naugle, Worldview, 27.

(9) Ronald Nash, Worldviews in Conflict (Grand Rapids, MI: Zondervan, 1922), 12.

The Accidental Poet Spirituality

Let’s Go to Theology Class: Constantine and the Church

The following summary is from my most recent class in pursuit of my master’s degree in theology at Colorado Christian University.

Engage the perennial question: Was Constantine good or bad for the church of Jesus Christ? In making your case, note (and cite from Gonzalez, and other sources, if you would like) the ways in which Constantine affected the church’s doctrine and practice. Answer these questions as parts of your overarching answer:

  • Which effects were good, and which were bad?
  • What have been the long-term results—good and bad— of those effective changes?

Just when I thought I was already having enough fun studying theology, we were given another fascinating assignment. Beginning with the conversion of Constantine, Christianity began to move from persecution to dominance. In AD 392, the emperor Theodosius I outlawed pagan worship—Christianity effectively became the “official” religion of the Roman Empire. Constantine said, “The eternal, holy and unfathomable goodness of God does not allow us to wander in darkness, but shows us the way of salvation… This I have seen in others as well as myself” (in Gonzalez, 2010, 131). At first blush, this statement rings like a true profession of faith in the One True God, but is it? We’re asked to consider whether Constantine was good or bad for Christianity. In part, this must include consideration of whether the above statement equates to public profession of faith in Jesus as the Christ. It is interesting to note that Constantine did not refer to Christ as the only god. Accordingly, the veritas of Constantine’s confession has been the subject of many discussions. Some believed it was merely a shrewd political maneuver. Constantine referred to the Christian God as “the greatest god,” the summa deus (Stephenson, 2009,169), yet he adorned the city with pagan statues from around the empire. Ravi Zacharias (2007, 10) said some scholars believe Constantine wanted to assert control over his “chosen religion” to the benefit of his empire and so insisted on the convening of a group of men to determine the content of the Bible (Council of Nicaea, AD 325). However, this was not the purpose of the Council.

Gonzalez believes it is important to determine the impact Constantine’s conversion and rule had on the Church. He states, “The truth is probably that Constantine was a sincere believer in the power of Christ” (139). He failed to place himself under the instruction of church leaders, yet he felt authorized to intervene in ecclesiastical matters. Gonzalez said Constantine considered himself “bishop of bishops” (138). Christian leaders thought that although inclined to become a believer, Constantine was not “one of the faithful” (139). Constantine was a sincere man, but he held a meager grasp of the Christian faith. For example, he thought the Christian God and the god “Unconquered Sun” were compatible. In his mind, there was room for serving other gods. He frequently took part in numerous pagan ceremonies without a thought that he was betraying the Christian God. Regardless of whether his conversion was genuine, Constantine’s beliefs and practices had a definite impact on Christianity.

Bad Effects

Paganism was still considered the “official” religion of the empire. As head of the empire, Constantine took the title of Supreme Pontiff or High Priest of that belief system. Gonzalez notes, “[A]lmost to his dying day, Constantine continued functioning as the High Priest of paganism” (141). His influence caused a drop in catechism prior to baptism. Because the ancient gods were still a part of everyday life, Constantine’s desire to “serve two masters” perpetuated pagan worship in the empire. Gonzalez states despite having done much to the detriment of paganism, Constantine “became one of the pagan gods… the Eastern church considers him a saint, thus resulting in a saint who is also a pagan god” (141). Spiritual ambiguity caused persistent violence against pagans by Christians, resulting in their rejection of Christianity. Power and prestige among church leaders caused increased arrogance and corruption in the church. Gonzalez notes that Lucius “bought” his position as bishop of Alexandria—a practice eventually known as simony. Moreover, as bishops were permitted increasing judicial powers, bribery became an issue. Perhaps this was a secular foreshadowing of priests selling “indulgences” for sins in the Catholic Church.

The laity began to see conversion as less critical or dramatic. Syncretism and superstition were on the increase as a result of merging Christianity and paganism. Many believers were buried with both Christian and pagan artifacts and symbols. Constantine’s conversion led to imperial impact on Christian worship. Incense, which was initially used to venerate emperors, began to be used in Christian services. We can see the influence of this today in Catholic, Episcopal, United Methodist, Orthodox Christian, and some Lutheran services. Ministers started wearing fancy or luxurious garments when officiating, and the church started calling ministers “priests” as in paganism. Kneeling seems to have originated with bowing before the emperor.

Ancient artifacts and bodies of martyrs were dug up, relocated, or venerated—perhaps a form of idolatry? As church membership grew exponentially, limitation on time and space led to many “new converts” not being baptized. Additionally, pre-baptismal instruction was shortened or eliminated. This is something the early church would have deemed unacceptable. Churches, worship services, and other aspects grew complex in contrast to a simpler and humbler time. An “official theology” developed, likely as a means for paying homage to Constantine for outlawing persecution of the faithful. Many believed Constantine was “chosen” by God to facilitate the merging of church and empire. This was something Christ vehemently discouraged (No doubt the congregations became inundated with “so-called” Christians. Gonzalez notes an exodus from “the imperial church” which many believed had become sinful and apostate.

Good Effects

The conversion of Constantine had several positive effects on the Christian church. Prior to this, Christians lived under the unpredictable threat of persecution. Stephenson notes that Constantine may not have been a Christian at this point (AD 312), but he began showing sympathy and concern for its followers (169). Accordingly, he forbade persecution of the Christian faith. Constantine also wanted to end factionalism within the community of Christian believers (Stephenson, 169). Under Constantine, Lactantius wrote an early apologetic titled On the Deaths of the Persecutors wherein he stated that monotheism was Rome’s “original religion, and the idea of many gods was introduced in error.” Monotheism was said to be superior to polytheism, and Christianity was expressed as the only means through which wisdom was attainable (Stephenson, 170). It is interesting to note the likely origin for celebrating the birth of Jesus on December 25. Sol Invictus (the personification of the Sun) was worshiped as the “greatest god” that was acceptable to all (177). Initially, December 25 was the “Day of the Sun.” According to Stephenson, on December 25, 323 Constantine declared the date as the dies natalis of Christ and exempted all Christians from having to participate in the veneration of Sol (178).

Constantine used imperial edicts to establish privileges for churches and their leadership. For example, churches were allowed tax exempt status for properties and their ministers. Further, members and others were permitted the legal right to pass property on to the church. We see this practice in operation today, allowing some denominations to amass a vast amount of assets. According to Church and State, the Roman Catholic Church is likely the wealthiest non-business entity in the world, with assets ranging from $10 billion to $15 billion and an operation budget of approximately $170 billion in the United States alone (Network for Church Monitoring, 2020). Of course, whenever accumulation of wealth become more important than seeking God’s kingdom and storing up treasures in heaven, such developments can be detrimental for Christianity

IN CONCLUSION, clearly Constantine’s conversion to Christianity is in question. First, although he made a public profession of faith, he did not undergo water baptism until on his deathbed in 337. Moreover, many of his attitudes and actions seemed to belie true dedication to Christ. He continued to participate in pagan ceremonies at times and functioned as its high priest. Constantine’s serving two masters caused the prolonging of pagan worship. Negative effects included ongoing violence against pagans by Christians, ecclesiastical and judicial corruption, early practices that mimic the selling of indulgences by the Catholic Church, syncretism, a lack of catechism teachings before water baptism, and at least a temporary diluting of Christianity. Constantine did, however, outlaw persecution of Christians, helped to cause a slow increase in observing monotheism over polytheism, and establishment of December 25 as Christmas Day.

I am impressed by the impact of Christian ecclesiastical history on grasping the many nuances of the Christian faith.

References

Church and State (London, England: Network for Church Monitoring), 2020.

Gonzalez, J.L., The Story of Christianity, Vol. 2: The Early Church to the Dawn of the Reformation (New York, NY: HarperOne), 2010.

Stephenson, P. Constantine: Roman Emperor, Christian Victor (New York, NY: The Overlook Press), 2010.

Zacharias, R., Beyond Opinion: Living the Faith we Defend (Nashville, TN: Thomas Nelson), 2007.

The Accidental Poet Spirituality

Let’s Go to Theology Class: What is the Church?

The following is a summary of my most recent class in pursuit of my master’s in theology at Colorado Christian University.

After reading in Grudem and McGrath, and any appropriate Elwell articles, critique Grudem’s definition of the church. Here are your guiding questions: Is this definition adequate for what the church is, in its essence? If so, why? If not, what else should be written for a proper definition of the church? Is there more detail or are there some biblical images which would make for a better, more appropriate definition of the church?

Grudem’s definition: The church is the community of all true believers for all time.

By Steven Barto, B.S., Psy.

Indeed, Matthew 18:20 is a perfect starting point for examining the essence of the “church.” Many have quoted this verse throughout church history. Jesus says whenever two or more gather in His Name “[T]here am I among them.” A great secular example of this concept is stated in AA literature, indicating all that’s required to hold a “meeting” is two or more alcoholics coming together to discuss recovery. I am particularly impressed with Miroslav Volf’s statement regarding appearance of the Spirit of Christ (in an “ecclesially constitutive” way) when two or more believers gather. “Constitutive” generally indicates having the power to establish or give organized existence to something. Many theologians throughout church history have started with this concept when defining the essence of the church. Volf warned about the tendency toward individualism in Protestant ecclesiology, saying constitutive is instrumental in understanding what Matthew 18:20 truly means. Volf wrote “there is no reign of God without the church.”[1] He further claims there is no church without the reign of God. This indicates “church” is not merely an institution, location, or building.

Community of Believers Hands Raised

Grudem identifies the basic definition of church as “the community of all true  believers for all time,”[2] aligning the Old Testament and New Testament context of “church.” The Septuagint often uses the term qāhal to identify church as “congregation” or “assembly,” which can also be used to indicate a summon to assembly. Dispensational theologians hold divergent views on the relationship between Israel and the church. For example, Grudem notes that Lewis Chafer believes God has two distinct plans for His people: (i) Israel for earthly blessings, and (ii) the church for heavenly blessings. The rub here is that God does not have separate purposes for Israel (OT) and the church (NT), rather a single intent—establishment of His kingdom in which Israel and the NT church will share in all His blessings. Grudem says many NT verses describe the church as the new Israel. Stanley Hauerwas addresses the aspect of the church as a community, separate from the world. Emphasis is placed on discourse and interpretation and the sharing of the Christian message with the world. Hauerwas believes “the whole body of believers therefore cannot be limited to any one historical paradigm or contained by any one institutional form.”[3]

Ephesians tells us that Christ loves “the church” and gave Himself up for her (5:25). Obviously, Christ did not suffer and die to protect a building. Paul provides a non-dispensational definition of the “old” and “new” church in Romans 2:28-29, stating, “For he is not a real Jew who is one outwardly, nor is true circumcision something external and physical. He is a Jew who is one inwardly, and real circumcision is a matter of the heart, spiritual and not literal. His praise is not from men but from God” (NRSV). God’s promises to Abraham apply to the entire church or community of believers regardless of historical period or dispensation. The only distinction is “forward looking” faith under the OT and “backward looking” faith under the NT. In support, Paul wrote, “For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise” (Gal. 3:28-29).

The essence of church is not merely institutional or physical; it is spiritual—a continuation of God’s overall plan for salvation and adoption for those who believe in Christ Jesus. As Grudem states, “Abraham is not only to be considered the father of the Jewish people in a physical sense,” but He is also “the father of all who believe.”[4] P.L. Metzger says the church is, “The community of the Triune God, serving as the concrete manifestation of God’s eschatological kingdom in the world.”[5] It is fair to consider “church” to mean a gathering. It is chiefly the “community” of believers gathered in a pattern somewhat similar to political and other gatherings. However, this is not the only meaning of church in the Judeo-Christian religion. Jesus did not reveal a new God but a new way of worshiping the same God. For example, Paul describes the church as a whole and as each local church body. Despite dispensation, denomination, or geographic locale, wherever and however the church meets, it is the whole church. It is holy, in that it is sanctified by God, set apart for a specific purpose; however, it is never to “withdraw into a religious ghetto no longer concerned to save the world.”[6]  The church is catholic in that it is full, complete, and lacking nothing. It is apostolic relative to being entrusted with ecumenical teachings of its apostles and establishment of a global set of doctrines that are taught and handed down in a consistent manner. Metzger expresses the importance of “the whole church’s true oneness, holiness, and catholicity, not as an end in itself.”[7] It is responsible for determining proper church governance and for globally mediating the ministry of Christ.

Be Well Grounded and Rooted

Grudem delineates various metaphors for the church. It is a family—we are brothers and sisters in Christ (1 Tim. 5:1-2); it is branches on a vine—and we are grafted in (Jn. 15:5); it is the bride of Christ (Eph. 5:32); it is an olive tree (Rom. 11:17-24); it is referred to as a field of crops (1 Cor. 3:6-9); it is a new type of temple, not build from stone but comprised of believers who are living stones (1 Pet. 2:5); it is a new group of priests (1 Pet. 2:5); believers are referred to as God’s house (Heb. 3:6); it is the body of Christ (1 Cor. 12:12-17). Christ is the head, and the community of believers is the rest of the body (Eph. 1:22-23; 4:15-16). The church is witness to the kingdom of God (Acts 8:12). Grudem notes, “The church is the custodian of the kingdom (for the church has been given the keys of the kingdom of heaven: Matt. 16:19).” In fact, John Calvin states that the church must possess the “marks,” i.e., the true and accurate Word of God and observance of the sacraments.

In conclusion, I believe the descriptions provided by Grudem are adequate for defining the essence of the church. Grudem provides well-delineated aspects of the church: form, regardless of dispensation; the nature of its ecclesiastic duties; metaphors for the various “operations” of the church; its function under the Old and New Covenants. The apostle Paul smartly explains why the entire church consists of believers under both covenants. Calvin identifies the main “marks” to be demonstrated by the church. Volf warns of the risk of “individualizing” Protestantism if the church is bifurcated in any manner. Jesus assures us that when two or more gather in His Name, He is present among them. Finally, there is no reign of God without the church, and there is no church without the reign of God. [8] The church is, in every way, a demonstration of the Godhead—Father, Son, and Holy Spirit.

One of my classmates raised an interesting question: Do you believe that some of our Churches have strayed waway from the message of Christ? By this I mean unifying and doing the work commanded for us to do or do you believe that Christ is the head of all churches no matter how they perform as a community?

My response:

You’ve raised an interesting question. My first reaction is simply this: I agree that many churches have strayed from the systematically assembled doctrines of Christianity. This is more a failure of human proportions, of course, that it is a chink in the armor of God’s church. When “churches” stray from doctrine and Scripture, it is the people themselves who stray, and not the Body of Christ. “Church” is the manifestation of God’s kingdom, centered in Christ. The Greek word for church does refer to “assembly,” or “sacred gathering.” Services include liturgy and ritual, grounded in sound doctrine. In its missional capacity, it celebrates and participates in sharing the salvation of Jesus Christ

Chosen Generation

The Church is a temple, a “chosen people,” a “royal priesthood,” a “holy nation.” We read in the Nicene Creed that the church is one, holy, catholic (universal), and apostolic (formed and grown according to the teachings of Christ as handed down through the apostles). Perhaps any congregation that fails on a number or, sadly maybe, all of these levels is not part of the church—the Body of Christ. P.L. Metzger said, “For preserving unity, growing in holiness, and accomplishing its mission, the church has drawn from episcopal, presbyterian, and congregational forms of government. No matter the version, most important is determining how the form of church government highlights and mediates Christ’s authority as head of the church to the entire body.”

Because of the foregoing, I do not believe Jesus could be considered the “head” of any body of believers that has drastically strayed from mission, ministry, Scripture, canon, and proper church governance and operation. If it could be (or, worse, had to be) said that Jesus Christ is the head of all churches, even ones that are simply not fulfilling the Great Commission, edifying one another, following church canon that has been systematically developed throughout the history of the church from the Day of Pentecost to today, as handed down through the apostles, then no, I do not believe such a church or congregation is truly a part of the Body of Christ no matter what it says on the lighted sign in the front yard.

Footnotes

[1] Miroslav Volf, After our Likeness (Grand Rapids: Wm. B. Eerdmans, 1998), x.
[2] Wayne Grudem, Systematic Theology (Grand Rapids: Zondervan, 1994), 853.
[3] Stanley Hauerwas, “On the Church and the Story of Faith,” in The Christian Theology Reader (Chichester: Wiley Blackwell, 2017), 436.
[4] Grudem. 861.
[5]Stanley Hauerwas, inThe Christian Theology Reader,Ibid, 436.
[6] P.L. Metzger, inThe Christian Theology Reader,Ibid, 183.
[7] John Calvin, “On the Marks of the Church,” inThe Christian Theology Reader, Ibid, 416.

References

Calvin, J., “On the Marks of the Church,” in The Christian Theology Reader, 5th ed.    (Chichester, West Sussex, UK), 2017Grudem, W., Systematic Theology (Grand Rapids, MI: Zondervan), 1994.

Hauerwas, S., “On the Church and the Story of Faith,” Ibid.

Metzger, P. “Church,” Ibid.

Volf, M., After Our Likeness: The Church as the Image of the Trinity (Grand Rapids, MI: Wm. B. Eerdmans Publishing), 1998.

The Accidental Poet Spirituality

I’m an Overcomer

Who is it that overcomes the world but he who believes that Jesus is the Son of God? (1 John 5:5)

By Steven Barto, B.S., Psy.

I BELIEVE EACH OF US, regardless of our temperament, personality type, coping skills (or lack thereof), cultural background, upbringing, worldview, race, or nationality, come to a specific point in our lives when we decide everything is going to change. We’re done lying—covering up our hidden agenda, weaknesses, failures, bad habits, addictions, mistreatment of those we claim to love, or, maybe for some reading this, our criminal actions, aggression, hatred, manipulation, projecting blame, escaping consequences, and dwelling on our sin-ridden past. No one truly likes admitting complete defeat. But we cannot hold on to a false reality about who we are because of the terrible things we’ve done—we can’t say, “It is too horrible and painful to face.” This is not an option if we truly want to get unstuck.

Many of us decide on more than one occasion that this is the moment we are willing to admit every hidden crutch, falsehood, regression, fall from grace, relapse, slip, or harmful action. An addictions counselor told me years ago why we lie. It’s simple, really: To hide the truth about some feeling we’re having or something we’ve done. I faced a judge several years ago after yet another relapse that ended in criminal behavior and made the following statement: The definition of character is how we behave when we think no one is watching. I could tell by the look on the judge’s face that he was impressed. Unfortunately, I likely said this to avoid jail time and receive probation. I don’t mean this is not a truism for me, or something I don’t want to live by; it was not necessarily true when I said it in court. Not surprisingly, there was yet another relapse and a court appearance down the road.

Lately, I’ve been struggling with whether I ever meant anything I’ve said to family, my two ex-wives, friends, employers, judges, even God. How many times did I say what needed to be presented on the surface without meaning it inside my heart? Were there times when I said it and meant it at the time, only to slip months or years later? Probably, but those times were fewer than I care to admit. Of course, failing to confess this internal struggle and the masquerade I was putting on only served to put an ace wrap on my sprained soul. I continued to believe in something just because I said it out loud without looking within to see if it were true.

I just came off of a horrible weekend this Sunday. It started with extreme physical pain, which is pretty much chronic for me anymore. Severe low back pain due to a collapsed disc, bad neck pain and stiffness (same reason, unfortunately), headaches, severe arthritic pain in my right wrist and thumb, and unrelenting fibromyalgia. No, I am not looking for sympathy. Millions of Americans suffer from chronic pain every day. Nor am I trying to blame my bad choices on pain. I need to stay away from opiates, but it’s not easy. I get incredibly discouraged. My underlying mental illness (Bipolar Disorder, in remission; Depression, Anxiety) has caused added problems. This is what treatment professionals refer to as “double-trouble.” Co-occuring addiction and mental illness, coupled with chronic pain, makes it more likely I will decide to relapse and get high, especially on a narcotic painkiller.

Whenever I have a bad weekend like this one, I also tend to sink into a sad, self-pitying state of mind. If I stew in my “crap” long enough, I start yelling at God. I’ve been known to say to God, “Either cure me or kill me!” Interestingly, I don’t really want to die. I want to live. But here’s the rub: I want to live under my terms, which is happy, peppy, pain-free, a wive I am truly bonded to, plenty of friends, complete acceptance, total forgiveness, and a great job. Oh, and a car, which I have not been able to afford for over a year. I don’t want to feel stressed, unhappy, unloved, lonely, or “damaged.” I want the past to be gone from my memory. On really bad days, I want my past to completely disappear. I want social media and background checks to reveal nothing sordid from my past. I have wondered how to go about getting a new birth certificate, social security number, and a passport, and just go somewhere new and start completely over. (Thankfully, it’s been a number of years since I contemplated that nonsense!) Besides, there are no mulligans in life are there?

How Do We Overcome?

I finally watched the Christian film Overcomer. I don’t think I’ve cried as much during any movie I’ve watched. I have a number of favorite faith-based movies, including the God’s Not Dead trilogy, Breakthrough, Courageous, Fireproof, 90 Minutes in Heaven, War Room, and The Passion of the Christ. Each of these movies have meant a great deal to me. I usually end up watching a film just at the right moment in my life, and invariably take something away I can use. I always end up feeling guilty for how I’ve been living my life. I feel “damaged,” or “less than.” Not until Overcomer did a film hit on this very nerve and set in motion a complete acceptance of who I was, how I unfortunately behave at times, and who I am in God’s eyes. In a nutshell, this movie told my story, only with different names and circumstances.

Several characters in the film were struggling to varying depths with their walk with God and their individual commitment. When a blind man in a hospital bed asked the main character visiting patients, “Who are you John?” John answered, “I’m a basketball coach.” The bedridden patient asked who John would be if his basketball team was taken from him. He said he was a history teacher, a sort-of cross-country coach (you have to see the movie to get that reference), a husband, etc. The man then asked John, “No, John, I mean who are you? Who would you be if all that was stripped away?” John said, “Well, I am a Christian.” This intrigued the man in the bed. He said, “If you’re a Christian, John, why was that the last thing you listed?” He told John, “You are whoever you put at the top of your list.” John asked if the man was saying John was a bad Christian. Of course, that was for John to answer for himself. Thankfully, he was able to address the question and began to put God first.

No one likes to hear this, but we simply cannot “overcome” under our own power. Most people take offense at this. I did! But no matter what we’re doing and not doing according to our Christian walk, we’re not able to handle everything that comes along. We cannot overcome our sin nature. Addicts and alcoholics cannot stop using on their own. Sexual predators often re-offend years later. Christian men and women have fallen into the sinful practice of watching pornography. Jimmy Swaggart got caught having sex with prostitutes. Many people, including Christians, gossip incessantly. Many judge others. For me, this was a way to take the focus off my glaring defects of character and my habitual sin. It is simply not possible to stop sinning just because we believe in “a god,” or the God of Abraham and Isaac, or Jesus Christ . We can become “saved” and see Christ as our Messiah, but fail to make Him LORD of our lives. We can go to church every week yet continue sinning. This is what the Bible considers “practicing” sin. The initial step to overcoming is to honestly and willingly admitting to Christ that we are broken. If we don’t, there is virtually no chance of defeating the bondage over us. How can we ask for help if we cannot admit there is something broken and in need of fixing?

The Battle Begins in Our Mind

Paul wrote, “We are more than conquerors through him who loved us” (Romans 8:37, NRSV). The Greek word commonly translated “overcome” in Scripture carries no surprising meaning. It simply means “to win a victory,” or “to stand victorious over an enemy.” To overcome in the biblical sense means to live in the victory that Jesus Christ purchased for us through His atoning death. It means victory over our old nature and winning under our new nature. We cannot make the mistake that “salvation” means “overcoming.” It does not. Salvation does involve being set free, but salvation is the vehicle for our deliverance; the means through which we can become victorious; the power needed to defeat the enemy. The word most frequently used for “salvation” in the New Testament is Greek, sôtêria, meaning “deliverance.”

Overcoming, by definition, involves warfare. The battlefield for this warfare is, as Joyce Meyer notes, our mind. In her seminal book Battlefield of the Mind, Meyer explains the importance of thought. She writes, “The mind is the leader or forerunner of all actions. Romans 8:5 makes it clear: For those who are according to the flesh and are controlled by its unholy desires set their minds on and pursue those things which gratify the flesh, but those who are according to the Spirit and are controlled by the desires of the Spirit set their minds on and seek those things which gratify the Holy Spirit.”[1] 

Our actions are a direct result of our thoughts. How important is this tenet? Consider the following axiom:

Watch your thoughts, they become your words; watch your words, they become your actions; watch your actions, they become your habits; watch your habits, they become your character; watch your character, it becomes your destiny.

Paul smartly describes this battle we face: “For we are not contending against flesh and blood, but against the principalities, against the powers, against the world rulers of this present darkness, against the spiritual hosts of wickedness in the heavenly places” (Eph. 6:12). Satan begins each attack by bombarding our minds with a twisted false reality—nagging thoughts, suspicions, doubts, fears, and character assassination. This attack starts as a trickle. Satan knows us better than we’d like, and he knows where the chinks are in our armor. As this attack enters into overdrive, the devil causes “strongholds.” Second Corinthians 10:3-5 says, “For though we live in the world we are not carrying on a worldly war, for the weapons of our warfare are not worldly but have divine power to destroy strongholds. We destroy arguments and every proud obstacle to the knowledge of God, and take every thought captive to obey Christ.”

Matthew Henry writes, “The work of the ministry is a spiritual warfare with spiritual enemies, and for spiritual purposes. Outward force is not the method of the gospel, but strong persuasions, by the power of truth and the meekness of wisdom.”[2] Some may argue that this passage specifically refers to the mission of effectively spreading the gospel. Consider, however, that as believers our theology must be a living one. Martin Luther said, “It is through living, indeed through dying and being damned, that one becomes a theologian, not through understanding, reading, or speculation.” Believers learn doctrine in order to participate more deeply, passionately, and truthfully in the drama of redemption. Intellectual apprehension of the gospel alone, without the appropriation of heart and hand—what we believe in our heart and what we do as a result of that belief—leads only to hypocrisy. This is what is meant by needing to get God out of our heads and into our hearts. Otherwise, our theological studies amount to nothing more than accumulation of “data.”

Truly, our theology must quicken the conscience and soften the heart, or it will surely harden them as we learn only a fraction of the truth or, worse, learn what we need in order to find loopholes and manipulate the gospel. (Read my post Do You Look for Loopholes as a Christian?) In subtle ways, we begin to confuse ourselves with God. We think our words, our understanding, our convictions, our conclusions, perfectly reflect the Word of God. This can eventually lead to a trip down the rabbit hole of self-will run riot. If we are compromising our Christian walk, and dare take a close, honest inventory, we just might see signs of a corrupted theology, marked with fits of anger, prideful debate, jealousy, division, and strife. Our witness becomes far less than what it must be in order for us to display Jesus. This is bad for us, for those we confuse or push away, and bad for Jesus. It develops subtly into hypocrisy. Genuine theology, inversely, contains marks of grace, humility, truth, gentleness, unity, peace, patience, and love (see Gal. 5:22-26). This comes only from putting Christ before us. Humility does not mean thinking less of ourselves, rather thinking of ourselves less often.

No matter the depth and quality of our walk with Christ, we have moments where we fall short. One minute we’re walking in the Spirit, basking in joy and peace, and the next we’re ambushed by some inner thought, a difficult situation, or the hurtful remarks of someone in our lives. Paul clearly expressed this critical difficulty. He said, “For we do not want you to be ignorant, brethren, of the affliction we experienced in Asia; for we were so utterly, unbearably crushed that we despaired of life itself. Why, we felt that we had received the sentence of death; but that was to make us rely not on ourselves but on God who raises the dead; he delivered us from so deadly a peril, and he will deliver us; on him we have set our hope that he will deliver us again” (2 Cor. 1:8-10).

It is very important to catch these moments of negative ruminations as quickly as possible. If we fail at this, we miss the opportunity to recognize what should only be a fleeting thought, not the establishing of a stronghold. I learned a term in my undergraduate course in psychology that I try to use regularly. It is called metacognition: thinking about what we’re thinking about! Because the prime battlefield is in our mind, this concept dovetails with being vigilant. First Peter 5:8 says, “Be sober, be watchful. Your adversary the devil prowls around like a roaring lion, seeking some one to devour.” We are waged in a war with our enemy, Satan, who is a liar and the father of them. He works subtly at first, then ramps up his attack. If we fail to “kick him out of our mind,” he will establish powerful strongholds. He is in no hurry. He’ll hang around, chipping away bit by bit, until he has convinced us of our “hopeless” situation. Worse, he may eventually get us to doubt our salvation.

Our “defense,” similar to football, soccer, or basketball, must be to see the “ball coming,” then reach out and swat it done before it lands in our mind. We cannot let the devil score. The Bible provides many weapons for our defense. Most importantly is hiding the Word of God in our hearts so that we might not sin. This is not memorizing Scriptures for the sake of “knowing them.” That is not a proper strategy for defense. It refers to knowing in our hearts what the Bible says about who we are in Christ, and what Jesus accomplished on the cross. The very next defense is to properly “suit up.” We need to put on the whole armor of God (see Ephesians 6:11-18). Many believers have heard this verse a thousand times. Few know what the “entire” armor entails. Worse, many Christians think we put it on to do battle—during each skirmish with Satan—then take it off. Funny how the imagination works; we consider “armor” to be heavy or restricting, so we take it off. We must “wear” this armor during our time in this world.

Praise and prayer are also effective for battle. Praise defeats Satan fairly quickly, and it tends to brighten our outlook and mood. Whenever we choose praise, which helps create in us a sense of gratitude no matter the situation, it’s as though we took off dirty, scratched, dark glasses and put on a clear pair. Prayer, of course, is the primary means of talking to God. We need to acknowledge our predicament (vigilance) and ask God to grant us courage, discernment, and wisdom. Further, if we practice continuous and diligent prayer, we spend time daily in the Father’s presence building a relationship; we find ourselves thanking Jesus for the horrific death he experienced as our proxy, and we start regularly tapping into the power in the Name of Jesus.

Let me close with this key Scripture from the apostle Paul’s first letter to the Corinthians:

No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your strength, but with the temptation will also provide the way of escape, that you may be able to endure it (1 Cor. 10:13).

I believe this is a critical topic worthy of consideration. I therefore encourage feedback from my blog readers in order to dialog on overcoming troubles and temptations in the Christian faith.  Please leave a comment or question in the box below. Thanks for reading. God bless.

Footnotes

[1] Henry, M., Matthew Henry’s Concise Commentary on the Whole Bible (Nashville, TN: Thomas Nelson, Inc., 1997), p. 1129.

[2] Meyer, J., Battlefield of the Mind: Winning the Battle in Your Mind (Fenton, MO: Time Warner, 1995), p. 11.

The Accidental Poet Theology

Let’s Go to Theology Class: Salvation

The following is a summary of my most recent class in pursuit of my master’s in theology at Colorado Christian University.

By Steven Barto, B.S., Psy.

Based on what we read in Grudem’s Systematic Theology and what Scripture says about the topics discussed in Chapter 31 (on salvation), and any other source(s), we were told to identify as specifically as we could where God is responsible (i.e., what God is doing) and where humans are responsible (i.e., what humans are doing) in the following aspects of salvation: election, regeneration, and conversion.

“And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved” (Acts 4:12, RSV).

I found this week’s discussion prompt to be very engaging. Perhaps the most wonderous aspect of the life and death of Jesus on the cross is this thing called “salvation.” As I noted in last week’s discussion, salvation is a rather complex concept. At its simplest definition, it is “deliverance, especially of humanity, from sin’s power and effects.” [1] From a biblical perspective, its root-meaning encompasses “width,” “spaciousness,” “freedom from constraint,” and “deliverance.” The Exodus of the Jews from Egypt is considered “salvation.”

Relative to NT references, salvation (sȏtēria) also indicates deliverance or preservation, with hints of wholeness, soundness, and health. It is clear that much of God’s grace is ongoing and touches on many areas of daily existence, from restraint over runaway evil to inspiring and life-saving creativity; from governmental and other institutions in human society to numerous examples of love and kindness; from the selfless actions of our emergency first-responders to the soldiers who stand between us and our mortal enemies. It is the endless and unmerited grace of God that fuels each of these interventions and benevolent actions. To me, this is definitive proof that He wishes all to prosper and to come to forgiveness.

Grudem says, “Grace restrains sin but does not change anyone’s foundational disposition to sin, nor does it in any significant manner purify fallen human nature or negate the consequences of sin.” [2] So why does God pour out His common grace on undeserving sinners? Perhaps He is demonstrating at least an approximation of the grace that is available through true repentance, wishing that no one should suffer eternal death and damnation. His patient sufferance of our obstinate disobedience serves to give all mankind the opportunity to repent. God wishes to demonstrate His goodness and mercy through the many blessings He bestows to the undeserving. David recognized the compassion God has shown over all He has made. Grudem believes God’s forbearance of judgment testifies to the fact that, clearly, He takes no pleasure in doling out punishment. Ezekiel 33:11: “As I live, says the Lord GOD, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live; turn back, turn back from your evil ways; for why will you die, O house of Israel?” (italics added).

God wishes man to comprehend His justice. Paul notes that those who consistently resist God’s call to salvation are simply storing up more wrath for themselves, noting that on the day of judgment “every mouth will be stopped” (Rom. 2:5). No one will be able to rightly claim that God has been unfair. Instead, we must recognize the many blessings in the world as evidence of God’s power and wisdom—a continual expression of His abundant grace.

Relative to the order and operation of “salvation,” we are asked this week to look at election, regeneration, and conversion. Specifically, what is God’s responsibility (His “doing”) and what is man’s responsibility (his “function”) in each of these elements of salvation? Of course, I have already delineated some of this above. God is the author and finisher of our salvation. It is His plan (which He ordained before the foundation of the universe) that puts the element of salvation in motion. He fashioned a perfect plan for redemption and provided the incredibly efficacious means for underwriting that plan: the death of His Son Jesus. He remained faithful to that plan and provided opportunities through many institutions for man to recognize the degree of His grace and His love for mankind. Further, His plan and the underlying graciousness that fuels it remained constant. Not once did He change His mind and decide mankind was worthless and without purpose despite the pervasiveness of evil manifested throughout creation. His instructions were simple and concrete. He elected those whom He would save, and He set forth the method for salvation at great cost to Himself—the death of His only begotten Son.

It is at this point that the responsibility changes hands. Man becomes answerable to God relative to the plan of salvation. J.I. Packer describes regeneration (i.e., “new birth”) as an inner recreation of fallen human nature through the power of the Holy Spirit. This new birth necessarily involves renewal effective enough to change a person’s disposition from sin and lawlessness to one of obedience, trust, and love. The proof is in the pudding, as they say, when there is a repentance (a “turning away from”) past rebelliousness, unbelief, and abject disobedience. Regeneration in its simplest definition is when someone moves from the state of being dead in trespasses and sins to being made alive in Christ unto righteousness. God, being rich in mercy and possessing great love for us, makes us “alive” together with Christ, to the extent that He shows us the immeasurable riches of His grace and kindness in Christ (Eph. 2:4-7).

Of course, we have a part in this. There is a decisiveness in our putting on this “new birth.” Assuming we have admitted to our lost state, we must now choose renewal of our spirit. This involves our coming to understand that we’re buried therefore with Christ by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. For if we have been united with Him in a death like His, we shall certainly also be united with Him in a resurrection like His. We know that our old self was crucified with Him so that the sinful body might be destroyed, and we might no longer be enslaved to sin (Rom. 6:4-6). J.I. Packer notes the perfect tense of the verb genan, meaning both “to beget” and “to bear,” which allows us to see our part in responding to God’s saving revelation in Christ. [3]

We can now look at the aspect of conversion and our role in how it works in our lives as new Christians. Admittedly, I once held the opinion that I was “converted” by the Holy Spirit the moment I accepted Christ as my “personal Lord and Savior.” Grudem is clear about what conversion truly entails, stating it is “our willing response to the gospel call, in which we sincerely repent of sins and place our trust in Christ for salvation” (italics added). [4] It involves a spiritual “turn” toward Christ. There is considerable emphasis placed on us relative to conversion. Our will is involved. In other words, it is not simply a “zapping” of our spirit by the Holy Spirit following recitation of a prayer. Conversion is the point at which we consciously repent from our sinful ways. It is here that we make a “180” and walk away from sin as part of our regeneration. This regeneration is made possible through God’s election. All of which, doctrinally, stems from God’s plan for redemption which He ordained before the foundation of the universe.

Specific to conversion, it is critical to realize none of this is based upon simply knowing about it. Grudem states, “Personal saving faith, in the way Scripture understands it, involves more than mere knowledge.” [5] We can know “facts” about God and His Son, but this is simply data. Conversion must be based upon knowing God, not knowing about Him. It entails trusting Jesus as a living person for forgiveness of sins and for eternal life. D.G.Bloesch notes that in evangelical theology, conversion has two elements: it is both divine and human, involving incursion of divine grace and a conscious decision to change our behavior. [6] In fact, Bloesch says we are active in conversion (we become willing) while passive in regeneration. Remember, regeneration is an inner recreation of our fallen human nature through the power of the Holy Spirit. It is for this reason we do not merely latch on to salvation; rather, we decide for salvation once our eyes have been opened by God’s grace. Lastly, of course, true conversion includes making Christ Lord over our life.

[1] R.E.O. White, “Salvation,” in the Evangelical Dictionary of Theology (Grand Rapids: Baker Academic, 2017), 768.

[2] Wayne Grudem, Systematic Theology (Grand Rapids: Zondervan, 1994), 663.

[3] J.I.Packer, “Regeneration,” in the Evangelical Dictionary of Theology (Grand Rapids: Baker Academic, 2017), 734-35.

[4] Wayne Grudem, 709.

[5] Wayne Grudem, 709.

[6] D.G. Bloesch, “Conversion,” in the Evangelical Dictionary of Theology ((Grand Rapids: Baker Academic, 2017), 212-13.