Archive for January, 2008

Consumerism

Thursday, January 24th, 2008

What should we make of consumerism? Should we accommodate it as Paul accommodated some aspects of culture? We take for granted and no aspect of life is untouched by it. Shopping goods and services, specifically 3 characteristics –

1) Cultural phenomenon – framework of meaning. Consumerism is not just a behavior, it is an evaluative outlook of the world that is propped up and sustained by institutions. It is a worldview – unconscious worldview. It is an outlook. It is an ideology. They shop more than they use to because they are in the grip of the ideology that is transmitted to us unconsciously.

2) Desire to accrue status among one’s peers. Vebelen – most noted by sociologist, chief way to achieve status and leisure through conspicuous consumption. Connected to wealth by flaunting it as a culture. Juliet Schor – another sociologist – study done on rise and effect of consumerism. Number of social changes have caused middle income families to look upward to higher income families as a reference group. As a result, people have stopped using people in geographic neighborhood and looking at people at the next socio-economic bracket. These things sets off spending habits places a great stress on family and relationships at home.

3) Way in which products are not viewed for usefulness, but rather goods consumed in maintenance and cultivation of identity. Marx – goods in a capitalist society can be fetishized. Distanced tool from purpose, these products reveal particular place in our lives when production becomes less personal, empty receptacles we pour meaning into them. Commodities are shroud in a religious fog. Consumer goods are more than objects to what we wear and its usefulness. Goods are not valued for use, but they have meanings that send signals to others, define status, construct identities. Corporations spend lots of money creating value and meaning.

Five major concerns of negative effects of consumerism:
1) Creates an unsustainable lifestyle demolishes financial stability, family, etc. Competitiveness of spending: savings rate 8% in 1980s and 4% in early 1990s and 0% currently. Personal bankruptcy rates continue to set records. 200,000 people in 1980 and 1999 1.4 million people declared bankruptcy. It demolishes people’s financial stability. People are spending more and have to work more and less leisure activity.
2) Places severe financial pressure on all but extremely wealthy.
3) Social problems begin to arise when parents spend less and less time with children. Severe influence to mass media and negative ways.
4) The coarsening of pop culture. Lower standards to get people’s attention
5) Cost to environment and public health. Risky behavior, unhealthy lives to project a certain image.

Evangelical Christian Network: Environmental critique of consumerism. Within Christianity, there is a deep concern with money and how we use it.
Stewardship: we have to be wary of consumerism and poor stewardship. Spend it on the Kingdom of God, church, missions, mercy ministries. What does it mean to follow Jesus?
More troubling of these effects of consumerism – the ethos of consumerism affecting the Christian life and Christian belief. One of the features of consumerism is the cultural phenomenon. It advances a pattern of behavior. More deeply it advances an ideology and worldview. What makes consumerism work in this world is that it advances but not in an overt or conscious ways. It doesn’t have a belief or creed. Evangelicals can smell false doctrine, but the spirit of the age is so slight, it changes the way in we say and believe. The tunes have changed. Consumerism advances a narrative that advances a narrative that is deeply at odds with the narrative with the Gospel. What is the new consumerist story?

1) Consumerism tells us that meaning and satisfaction come through admiration and esteem of our peers. It tells us that if we have the right stuff, people will esteem us. People will view you differently.
2) Consumerism encourages us to see our life activities as preferences or lifestyles that are satisfying. Religion becomes part of our lifestyle. Lifestyle becomes an arbiter. Discrete lifestyle elements. Jobs, hobbies, and faith are on same level.
3) Consumerism is highly individualistic. It lets the individual as sovereign and detaches from communal activity and group activities. It encourages us to see ourselves as right and primary. Self becomes the center of person’s world.

The church and the world has been co-opted by consumerism.
First, it is a distinct worldview, be aware of the subtle yet powerful influence of consumerism.
Second, if consumerism is a cultural worldview, propagated by institutions. Christians need community and church to back non-consumerism worldview. Church must be important over life and light over individualism. Peace and shalom might be a deeper fulfillment over the shallow fulfillment offered by contemporary culture.
We are surrounded by a great need. All Americans except for the most impoverished are at the top 1% of the people that ever lived. The question of wealth and the poor cannot be sidestepped. To what extent can we ignore spending habits? Ethical side.

We need to be aware of the consumerist spirit of the age. Our worth does not come from things that we surround. We don’t need to replace the old with the new. We don’t deserve the trappings of American lifestyle. Biblical narrative from Genesis to Revelation, God calls us back into revolution. Jesus promises to transform us to something we have yet to imagine. Inconceivable glories offered by God. We are far too easily pleased. C.S. Lewis.

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Globalization: Coming Christendom

Thursday, January 24th, 2008

A look at religion on the world. Christianity is growing in the world, not just Islam. A new reformation, caused by globalization. A shift in the center of power.

Many think the 21st century will be the main force that religious influence on human affairs and attitudes to political liberty, war, conflict, etc. A Christian revolution that is happening and this is not suburban Christian. Worldwide, Christianity is moving towards supernaturalism, a return back to orthodoxy, and the ancient worldview in the New Testament (Jesus overcomes evil forces), people are believing the bible is true, overcoming demonic powers, sickness and calamity.

The global south is expanding. Third world countries are reproducing like crazy. 480 million in Latin America, 360 million in Africa, 315 million in Asia, compared to 260 millions in North America. A catholic scholar calls the Third world as the Third Church. The west is not getting it. Religious power is shifting towards east and south. Very few people in the west recognize the potential of the rise of southern Christianity. Christian west is shrinking except for evangelical. Liberal west (shrinking) and growing west (growing). Christian centers are shifting to Asia, Africa, and Latin America. The growth in Africa is relentless. Today the Christian in Africa total 360 million or 46% whereas 100 years ago, it was only 9%. That number is likely to rise due to population growth. The industrial countries are experiencing a birth decline.

2.6 billion Christians in the world, which will be by far the world’s largest religion. By 2025, 50% Christians will be in Africa and Latin America, 17% in Asia. By 2050, United States will have largest single contingent as a country, all other leading nations will be southern ex. Mexico, Congo, Philippines, Nigeria, Brazil, Ethiopia.

Population shift in the catholic world, Europeans will be minorities, 16 million in 1915 now 120 million African Catholics. Demographic change will have implications for theology, society and politics. Theology and morality will be more conservative in the south than in the American version. Thriving in the south are traditional and reactionary to consumerism. Catholics in Asia and Africa looks more like Pre-Vatican II. Understands authority and charisma, not consultation or democracies. Nigerian cardinal Arems might be in the running for Pope. Conservative biblical.

Shift in Pentecostal Christians, they are buddying up with Catholics in South America. Revelation override biblical authority. Most successful southern hemisphere church preaches orthodox faith, communal, mysticism, Puritanism, and obedience to spiritual authority. Prophecies are an everyday reality. Scholars to religions of the south call churches – prophetic churches.

The northern institutions are fragmenting. Progressive sides are holding to dear life. It is only a matter of time before they fall altogether. Experience in the Anglican and Roman Catholic churches. Conflicts over gender and sexuality, the south wants to re-evangelize Europe and America. They view the northern church as close to heresy or heretical. Ordination of women and homosexuality has met objections from African and Asian churches and worldwide communion. Nigerias have more practicing Anglicans than any other country, Uganda is not far behind. In 2050 – large majority of Anglicans will not be white or English. AMIA – Anglican missions in America – sponsored by Africans.

One of the most important services the American churches can do is assisting in education and training of southern countries clergy. And so this is what we must do. The southern churches are praying for us. We must pray for them.

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Unity between the resurrection of Christ and the resurrection of believers

Thursday, January 24th, 2008

Recall Resurrection and Redemption by Gaffin. The unity – What we will surely appreciate is that nothing is more fundamental to Paul’s understanding about the resurrection of Christ in all of its distinctiveness and particularities, nothing is more important, than the unity between the Christ’s resurrection and the resurrection of the believer.

1 Cor.15:20 – now Christ is raised from the dead, firstfruits of those fallen asleep, for since through man came death, also through man resurrection through the dead, as Adam died, so Christ is made alive. Each in his own order, Christ as firstfruit and then when he comes, those in Christ. “Firstfruits” is a thesis in itself, it is an agricultural term, a term that describes sacrifices that Israel provide at the beginning of the first grain harvest ie. Ex3:19, Lev23:10-11, it doesn’t just provide temporal priority, but an organic connection, it is the beginning, but it represents the whole, it is a symbol, it is an act of worship representing the whole.

The resurrection of Christ and the resurrection of the believer cannot be separated, because Christ’s the resurrection is the firstfruit of a resurrection harvest. The resurrection of non-believers is not in view of this passage, the focus is a soteriological focus, between Christ and his resurrection and the resurrection of the believers. To get the full impact of what Paul is saying. Christ’s resurrection is a guarantee of ours. It is eternal promise, it doesn’t go far enough… Christ’s resurrection is a guarantee of ours is nothing less than the actual beginning of the general epochal event. The general resurrection event, Paul is saying, in which believers share begins with the resurrection of Christ.

When will the resurrection occur? The eschatological resurrection harvest has become visible in Christ. The resurrection has already begun in Christ. Christ’s resurrection is not an isolated stupendous event in the past. The great event of the resurrection is inaugurated by the resurrection of Christ, that is in unity with the resurrection of the believers. We then see it not as two resurrections, though temporary distinct, they are two episodes of a single event. The beginning and the end of the same harvest. They are not two separate events, but two phases of the one event. Similar to the coming of Christ.

1 Cor.15:12-19 – if it is preached that Christ is raised from the dead. How is it that some are saying that there is no resurrection of the dead, neither is Christ raised, and if Christ is not raised, then our preaching is empty, then our faith is vain, then we are false witnesses of God, for we are false witnesses that God raised from the dead, then our faith is futile… we are of all men most miserable, most to be pitied.

Paul says if the resurrection of Christ, then there should be no question of the resurrection of the believer. He reasons about the resurrection of the believer with the resurrection of Christ. The two resurrection are so intimately related, you can’t have one without the other. Paul to Agrippa: God is the God who raises the dead. The cross is an offense to unbelief, an offense to the ancient world, that God raises the dead.

Colossians 1:18 – he is before all things, and all things consist in him and he is the head of the body, the beginning, the firstborn from the dead, in order that in all things, he might have pre-eminence. This expresses the same thought as the firstfruits of 1cor.15, though first born does not bring out the organic connection as firstfruits does. But the combination with the firstborn of those who have died, there is a solidarity or unity with the dead believers. There is a group of the dead that Christ is the first born. The resurrection of Christ as a birth process is not quite the right interpretation. Against the background of the usage in the OT, the term does not represent the one who is first, but the special dignity of the firstborn. For instance, Ex.4:22, Israel, is called the Lord’s firstborn, Psalm 89:27 ???? denotes headship or origin. Gen 49:3, and Deut21:17. Romans 8:29, Christ may become firstborn among many brothers. It is more specifically the resurrected Christ that is in view.

2 Corinthians 4:14 – the one who raised the Lord Jesus will raise us with Jesus will present us with you. The resurrector of Jesus will raise us. Paul also speaks of the resurrected body, already being raised with Christ. Ephesians 2:5-6, Colossians 2:12-13, 3:1, Romans 6:4, Galatians 2:20 – How are we to understand that the believers are already been raised with Christ? How are we to understand? Christ as representative is true, but what needs to be pointed out further is this, careful reading of this passage, when Paul says we have been raised with Christ. He talks not about his representative resurrection, but also to our involvement, which has experiential or existential, involvement, something that has taken place with the life history of the believer. What are the grounds for saying that? Ephesians 2:5- Paul says when you were dead in your transgressions, he made us alive with Christ and raised us up with Christ Jesus. In the backdrop of being dead in our sins. In this passage a key word is “walk” describing a way of life. This is a our former walk or pre-christian way of life, walking dead, then when we get to the other side of the passage, we are his workmanship, created in Christ Jesus for good works in which God prepared in advance so that we may walk in them. This is a 180 turnaround, from sin to good works. This existential turn around, what can we explain it? The answer lies in the middle of the passage… Eph2:5, God made us alive, raised us up with Christ. The walk in the old aeon with the walk of the new aeon. Colossians 3:1 – the resurrection is made the basis for our life and holy living. When Paul speaks about the resurrection of the believer in the past tense, the resurrection is real and actual, existential and takes place in the actual existence of the believer. The primary reference of the once for all, of redemption applied that is by faith. The reality of the not to the history of salvation, but to the order of salvation.

The unity of resurrection of Christ and believer is that the resurrection of believer consists of two episode: one is past and one is future, yet to be realized. As we put it that you may appreciate how the formal structure of Paul’s eschatology the overlap between the two aeons, is related to the resurrection of the believer. Both these aspects of the believer’s experience, the already, realized and future are integrally related, all factors that make up a whole. Unity involved here is that Jesus’ resurrection is refracted into the life of the believer in a two fold distinction, temporal/historical? How do you account for the resurrection? Bodily and non-bodily distinction, the resurrection that has already taken place is non-bodily, the problem with this is negative connotation… visible/invisible; secret/open; all are useful and have liabilities. Especially the visible and invisible. Another problem in the spiritual/ physical distinction. When we use spirit in Paul’s usage, we need the capital Spiritual. But he later makes clear in 1Cor15, that the resurrection is Spiritual, so the distinction would be Spiritual/Spiritual… so there is still a problem. The best way of distinguishing, is that Paul describes in 2Cor4:16 – wherefore are we, don’t give up, even though our outer self undergoes corruption, our inner self is understood renewed day by day. The outer is the body, which he describes the inner person or the heart, spirit. The distinction anthropological distinction in Romans 7:22, Ephesians 3:16. Paul is not factoring human person into two parts, two entities within a person, he is seeing aspects of the whole person. What Paul is saying here applies, so far as you are inner man/self you have already been raised. So far as you are outer self, bodily existence, you are still to be raised. It is true in the body, but not true for the body. According to the teaching of Paul, if you are believer in Jesus Christ, consider at the core of your being, you will no more be resurrected than you already are.

Bring under consideration statements in Paul that refer to the resurrection, express the truth and fact of resurrection. And when these statements are brought together, there is a pattern, ?????? – raise up.
a. Active, Christ is the object and God is the subject. Romans 10:9 if you believe that God has raised him. 1 Cor15:15, Acts 13:30-37, Jesus can be the object, the one who raised Jesus. Romans 4:24; Col2:12.
b. God the Father: Gal1:1; 1 Thess1:9-10, passive,
c. Christ is subject, aorist passive, Romans 4:25; 2 Cor5:15 or perfect passive 1cor15:20; 2 Tim2:8. God in his identity raises Jesus and Jesus is passive in his resurrection. This is a viewpoint that is held consistently with Paul. No where does Paul teach that Christ was active in his resurrection, Paul does not teach “Jesus rose from the dead” but that “Jesus was raised.” Christ is the beneficiary, the theological significance of this pattern how we are to understand, reflects his understanding as firstfruits with those who slept. Solidarity with the dead. How are we to see this Pauline teaching with the overall unity of the NT.
d. The conclusion Paul says Jesus as passive in his resurrection, but how does this correlate with Jesus stating that he actively rose from the dead? John 2:19 – destroy temple and in three days will rise it up. John 10:17-18 – I lay down my life in order that I may take it again. I have authority to lay it down and authority to take it again. Note: these are not in conflict they are complementary. Council of Chalcedon (451) – The reflections of Christ are helpful, based not only on Chalcedonian formulation, drawn by the reformers, correlatives: ‘anything that is true either of Christ’s nature (divinity/humanity) in distinction of the other, is true of him as a person.’ Paul sees the resurrection as the Adamic identity of Jesus, as the last Adam and the genuine humanity he shares with believers fully in the state of humiliation. In John’s gospel and elsewhere, is Jesus deity in relation to the father as son. As we reflect on this mystery, there is no contradiction. [economic and ontological trinity]

In view of the uniform stress, it is clear that for Paul, the primary significance of Paul does not lie where the difference is between Christ and his people, his stress is where they are in common. Not to prove Christ’s deity, rather for Paul to show the vindication of the incarnate Christ, the vindication of Christ incarnate and his obedience to death. The powerful transformation of his humanity, the resurrection constitutes him as firstborn among many brothers and firstborn among the dead. The adamic character of the resurrection. The resurrection of Christ is a messianic event just as his suffering and death. At the resurrection, his humanity is no longer of importance… 2Cor5:15 – Paul says Christ as the one who for us died and was raised.

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The Center of Paul’s Theology

Tuesday, January 22nd, 2008

Paul’s theology has a center.  In his teachings, some things are more important than others.  At the same time, each is not equally important or controlling to him.  There is a large circle of interest.  Within that circle, each interest is more or less central.  Safest ground is best when we identify passages where he is more or less clearly providing summaries that have an overview sweep in his own words or utilizing formalizations of his core concerns.

1 Corinthians 2:2 in the context of 1:18-3:22.  Paul’s concern is his defense of his apostolic ministry.  “For I did not judge to know anything except Jesus Christ and this Jesus Christ crucified.”  This is his basic theological epistemology.  He wanted to know nothing except the crucified Christ.  In a similar vein, 2 Timothy 2:8 “remember Jesus Christ raised from the dead, this is my Gospel.”

In 1 Cor. 15:1-4 Paul recounts the gospel he preached to them.  For what I received I passed on to you as of first importance: That Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures.  The resurrection of Jesus is not just an aspect of his teaching, it is his teaching in its entirety.  This disposes us to say that Paul’s theology is his gospel.  Paul preaches a gospel-theology.  Or if we view things as concentric circles, the center of these concentric circles is Christ and his death and resurrection.

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Biblical Theology (cont’d)

Tuesday, January 22nd, 2008

Just attended a three day Biblical Theology of the New Testament class taught by Dr. Richard Gaffin. He’s a professor at Westminster in Philly. There was just so much he covered, that even trying to summarize would not give Dr. Gaffin justice. He emphasized the reality of the coming kingdom, both the already and the not yet. The kingdom that Jesus proclaims has in view the reality what was not previously, but is now presently. More broadly, we can remind ourselves, the Kingdom is a matter of fulfillment. The kingdom was what was longed for, hoped for and with the coming of Jesus, the Kingdom has arrived.

Jesus teaches that the period of the church being built is the period in which the gospel is being brought to the nations. It is distinctively an eschatological phase of the coming of the kingdom. What sanctions the church building example of baptism. The teaching and preaching of the apostles in its entirety can be seen as amplifying the kingdom proclamation of Jesus. Apostolic teaching expounds eschatological structure. Ridderbos in the outline of Paul’s theology: “Paul does nothing but explains the eschatological reality of Jesus kingdom proclamation.”

New Testament revelation is an organism. It is whole, it is part of a larger whole. In its parts it is an organic whole. Each part is not equally important, but every part is integral, so no part is dispensable. This has to be insisted upon that the teaching of Jesus cannot be separated from the teaching of the apostles. This cannot place Jesus teaching above the apostles because of Jesus unique character. The fallacy of this argument is that the only access to Jesus is through the apostles.

Vos – “Jesus is not the exhaustive expounder of truth. Jesus in his earthly ministry does not have the last word, but Jesus in his person and work, is the great fact to be expounded. Jesus and the Apostolic are the fact to be interpreted and the subsequent interpretation of that fact.” They are incomplete without each other. The apostles provide the necessary amplification and elaboration of Jesus and Jesus teaching provides the roots or the presupposition.

Gaffin then makes a connection between the baptism of John the Baptist with Pentecost. These two historical events are linked in that the result is the giving of the Holy Spirit. The first instance to perform the messianic work through Jesus and the second instance, to equip the apostles for the apostolic ministry of building the church.

Looking at other positions that are taken, not a rite or ritual that is tied in time of a rite or sign. What distinguishes the messiah’s activity of baptizing to John’s water ritual, is their relationship in the messianic reality of the sign that points to that. John’s sign of water points to Holy Spirit and fire of Christ’s baptism. This reality is a reality of judgment. This messianic spirit and fire baptism is a judgment/judicial transaction or forensic. Note the use of the word judgment – is a judicial process that has a dual outcome, positive (acquittal, blessing, reward) or negative (condemnation, curse, punishment). Look at Luke 3:7-9 “brood of vipers.” v.17 subject is Christ, spirit and fire baptizer is the subject of v16-17. This is an amplification of messianic spirit and fire baptism. The messianic baptizer is a harvester and judge. In his baptizing, he is harvesting and judge.

Whatever is the full significance of Pentecost, Pentecost is a forensic reality, within a judicial setting. A proper overall understanding Pentecost of nothing less than eschatological judgment. Additional observation 3 things: 1) It is Christ and not the Spirit who is the primary actor of Pentecost (note: the Messiah will baptize with the spirit). It is more a Christological event than it is a Pneumatological event. 2) Pentecost is not in any sense a second blessing or additional blessing. Pentecost is at the heart and work of Christ, at the core of the work in which he came to do. Not of second order significance, it is of primary significance, it is tied primarily to the death, resurrection and ascension.

Note: Matthew 3:16, Mark 1:8 (no reference to fire), and Luke 3:16. Mark’s baptism is the same as Matthew/Luke’s reference of baptism with spirit and fire. Spirit and fire is a unitary complex that constitutes the element of baptism. Blessing to the repentant and condemnation to the unrepentant. Fiery baptism in which we are immersed or deluged.

For the messianic people to escape the destructive aspect of the messiah’s own baptism of holy spirit and fire, for them to be saved from fire, (even for there to be a messianic people), eschatological judgment, for this to happen, there needs to be a messiah that must go through eschatological judgment that the sins his people deserves. Because of that he emerges triumphant from this baptism ordeal as that happens. He must be baptized with condemnation and curse. When the messianic baptizer comes to baptize his people, just as he promised he would, when that happens, fire must happens. Tongues as of fire that rests on each one. How are we to understand that sign? Very frequently the fire-tongue as symbolizing the refining or purifying aspect of the spirit’s work. Also the empowering of the spirit. The fire of destruction has been exhausted, abated. The fire is there but does not destroy or harm. The fire has been domesticated. Spirit and fire had both connotations… In as much as the outpouring of the spirit has clear affinities with the messianic ordeal, the death and resurrection of Christ. Cross and resurrection belongs together. Pentecost has the efficacious empowering of the church for service, but also the effective demonstration that the church is subject to God’s wrath. What takes place during Pentecost, with background of who Jesus is, both baptizer and baptized, the church is no longer under condemnation, the church is the justified people of God.

According to Luke 3:16, what John prophesies, is nothing less than the blessing that is bound up with the coming of the kingdom, that is realized in the outpouring of the Spirit at Pentecost. Nothing less than the redemptive activity of the Messiah is realized in the baptism of the Spirit in Pentecost. As crucial as the death and resurrection of Christ, it is only preliminary, that we might share in the gift of the holy spirit. That we might share in Holy Spirit baptism. His Kingdom ministry taken in a whole – the resurrected and spirit giving Christ, is crucial. Everything that Jesus does is one large effort to secure for his people to pour out on them the Holy Spirit as a gift as a blessing. Recall connection between Luke 11:13 and 12:32. Holy spirit is Kingdom gift is first order fundamental importance.

Pentecost must be seen first of all its pivotal place for the flow of redemptive history. It finds itself in the completed work of Christ. What takes place in Acts 2 is the great turning point, the hinge of Luke/Acts. The pivot of the apostolic history in which Luke surveys. To clarify this, Pentecost is coordinate with the death and resurrection and ascension are conjoined with these other events. Pentecost is as pivotal event. While they are temporally distinct, they are unified as event complex constituting together so that they are inseparable from each other. They imply each other.

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Little Gidding IV

Saturday, January 19th, 2008


Dr. Gaffin referenced this poem in talking about the connection between the baptism of Jesus and Pentecost in which the Holy Spirit was given.

For the messianic people to escape the destructive aspect of the messiah’s own baptism of holy spirit and fire, for them to be saved from fire, (even for there to be a messianic people), eschatological judgment, for this to happen, there needs to be a messiah that must go through eschatological judgment that the sins his people deserves. Because of that he emerges triumphant from this baptism ordeal as that happens. He must be baptized with condemnation and curse. When the messianic baptizer comes to baptize his people, just as he promised he would, when that happens, fire must happens.

Tongues as of fire that rests on each one. How are we to understand that sign? Very frequently the fire-tongue as symbolizing the refining or purifying aspect of the spirit’s work. Also the empowering of the spirit. The fire of destruction has been exhausted, abated. The fire is there but does not destroy or harm. The fire has been domesticated. Spirit and fire had both connotations…

In as much as the outpouring of the spirit has clear affinities with the messianic ordeal, the death and resurrection of Christ. Cross and resurrection belongs together. Pentecost has the efficacious empowering of the church for service, but also the effective demonstration that the church is subject to God’s wrath. What takes place during Pentecost, with background of who Jesus is, both baptizer and baptized, the church is no longer under condemnation, the church is the justified people of God.

The dove descending breaks the air
With flame of incandescent terror
Of which the tongues declare
The one discharge from sin and error.
The only hope, or else despair
Lies in the choice of pyre of pyre—
To be redeemed from fire by fire.

Who then devised the torment? Love.
Love is the unfamiliar Name
Behind the hands that wove
The intolerable shirt of flame
Which human power cannot remove.
We only live, only suspire
Consumed by either fire or fire.

- TS Elliot, Little Giddling

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American Youth Culture

Saturday, January 12th, 2008

This is a list of characteristics made by sociologists about the state of America’s youth in relation to religion. This is a helpful resource for youth ministers and those involved in youth ministry. Some of the things they noted on the list is quite surprising. Though, just thinking about the youth these days, just shouldn’t surprise me. Religion at large as observed by sociology of religion.

1) U.S. youth are not irreligious or a-religious. They are religious.

Religion is a significant presence in many young adults. Most have not drop out of their religious congregations. They are regular participants. Many asserts faith is important in their lives and have influence on their moral views. But they have a hard time articulating their beliefs. Categories they have are influenced by culture.

2) Very few youth are not involved in a spiritual quest.

Most teenagers allow the right to others to pursue quest, but very few do it themselves.

3) Teenage religiosity is conventional.

They are not rebellious. They are quite content to follow in their parents footsteps. Most youth feel positive about religion. They talk about the positive and benefits to individual and society.
When it comes to teenagers and religion, they are happy to go along with the flow.

4) Youth are not religiously diverse.

The diversity represented by teens and adults right now is same as it was in prior generations. The vast majority identify themselves as Christians. Most of the non-christians are nominal, non-religious, mormons, Jewish. The world says Americans are vastly diverse in religion, but that is false, we are clearly Christian.

5) Religious vitality and strength

When it comes to religious vitality and strength, mormon teenagers appear to have healthy balance of faith and life, then comes conservative protestant youths, mainline protestant teens, catholic, jewish, then non-religious.

6) The greatest influence

The single most important social influence on spiritual and religious lives is the parents. Stereotype, we think youth pastor, mentors, culture, grandparents, etc were influential, but it was the parents. This should influence how we do church.

Note: You might be the most dynamic influential pastor in the world, but the parents are still the key.

The strongest predictor of a child’s spiritual life will mirror what their parents spiritual life looks like.

7) Second greatest influence:

Supply side dynamic youth – the greater number of religious programs, relationships, activities, challenges, opportunities- the more vested they will be to remain in religious. When religious communities are not invested in youth, the youth are most likely not going to be invested in their faith. Churches will get back what they invest.

What should we do? Pleasantly overwhelm them.

8) Deep religious practice being mimicked. Parrot effect. Unreflective nature – apathy begets apathy.

Subjective consciousness level, youth understanding is very weak regarding faith. Most U.S. youth have a very difficult time explaining what they believe, what it means, and its implications. They reflect their parents. If their parents are biblical unreflectiven, that would be mimicked as well. For them religion is important but not a priority. Value but not invested.

When preaching or teaching. Repeat things over and over again. People do not listen. Boil everything down to a sentence. And repeat this sentence. Illustrate. Illustrate. Illustrate. Find something to get their attention.

Do you want to be a seminary professor or love people? Right exogesis but boring, or getting people attention with illustration with good theology? Jesus preached using parables, after parables. Make the text as alive as possible.

9) The religion of America reflected in the youth: MTD – Moralistic, Therapeutic, Deism.

This is the mainstream religious faith of the youth are individualistic, consumer, capitalistic society. Deistic – distant god with minimal involvement, but be moral. Moralism – be good to be happy. Therapeutic – focuses on one’s own subjective happiness. MTD is the religion of the day

10) Cultural and social forces shape their lives

Their lives are shaped by cultural and social forces of therapeutic individualism, mass consumerism, digital communication revolution, scientism, structural disconnect with world of adults, and the only connection with adults are adult problems like divorce,

11) Outcome: Religion makes a positive difference.

Despite religion is weak in subjective consciousness, most teens can hardly articulate coherent, unfocus background in social life, many cultural forces that try to undermine.

Observation that sizable and significant differences in a variety of life outcomes of religious teens in the U.S. Highly religious teens are doing more than non/less-religious teens. Religious life leads to better more constructive life contrary to the secular.
Conclusion

As adults, we need to look at children not as aliens. We need to look at the generation gaps as superficial differences. Contemporary youth have bought into the mainstream social system. They are well socialized to enjoy the consumerist benefits of U.S. society. Most problems and issues children face are directly linked to adult world problems. They cherish their relationships with the adult-world ties. They don’t need to be segmented out. Religious congregations have a unique role to strengthen ties between adults and teenagers. All need to be involved. Embracing youth. Your investments are not immediate, payoffs are not immediate.

Sources:

- Wade Clark – Group spiritual marketplace,

- Withnells – America religious diversity

- Christian Smith – Soul searching.

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Christ and Culture

Saturday, January 12th, 2008

Quick overview of Richard Neibuhr, theologian of the Cold-War, German reformed neo-orthodox. Culture is derived from the language of gardening – the taste that rule the culture, elite, pop-culture, etc.

Neo-orthodoxy tries to capture reformation back from the liberal orthodoxy (Fatherhood of God and brotherhood of man). We need to return to the God of scripture. Neo-orthodoxy (must be brought back to the reformation, uphold God’s transcendence, man’s sinfulness, personal experience, revelation is God revealing himself in Christ, and must be approached with faith).

Culture is fluid, so Christians should take temperature of where it is headed. Niebuhr teaches five options as how Christ interacts with Culture:

1. Christ against culture
What does Jerusalem have to do with Athens? – Tertullian
Antagonistic towards culture
Sectarianism – Tertullian, Kierkegaard, Anabaptists

2. Christ of culture
Jesus gets absorbed in the culture, Classical liberalism (fatherhood of God and brotherhood of man)
Accommodation of Christ to culture
Gnostics, Sadduccees, Liberation theology

3. Christ above culture – synthesis
Instead of antagonism, or accommodation, this one is synthesis.
Fundamental issue is the Christ and the world, but between God and humans,
World is not cursed, not in opposition to God. Leans towards #2
Thomas Aquinas, Aristotle, faith and reason, relationship between faith and philosophy
Leads towards social conservatism and Christ of culture

4. Christ and Culture in PARADOX
Instead of synthesis, dualism – two spheres that don’t relate
Rejects Christ above culture to synthesis, rules out the transformation of culture,
City of God and City of Man, dualism
Reinholt, Luther, Apostle Paul

5. Christ the transformer of culture
Now but not yet. Do not suffer under the illusion that this world will transform to paradise but are eager to see God’s hand in advancement of science, arts, medicine, etc.
Don’t stand on the sidelines and watch, they want to be God’s agents of reform around him. Redemption extends to culture not just individuals. God is king and sovereign over culture
John, Calvin, Wesley, Augustine
Christians transforms culture, but culture transforms Christians as well.

Response

Resident Aliens – Hauerwas – #5 collapsing to #2 constantine social strategy, while we are aliens transform this land
Alien – Volf – The church doesn’t prop up the government, keeps the integrity of the church in faith, morality. Paradox: one’s best in changing the world, when one’s not of the world.
Kuyperian approach – Neo-Calvinists, rediscover Calvin in Dutch theology – Antithesis #5, #4, #1 – antagonism between Christian and non-Christian – common grace, God gave man common grace to live lives… momentary synchronistic

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