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Matt Mantry on Evangelism and The Church of Darwin

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Evangelizing the Church of Darwin

Neo-Darwinian materialism [1] prevails as the orthodoxy of science and secularism that reigns supreme. Neo-Darwinian materialists tend to believe that the miracle of consciousness and subjectivity can simply be explained by material causes that arose during the evolutionary processes without any divine intervention. Physical matter is all that there is. Scientific naturalism is seen as Sacred Doctrine that cannot be challenged. If you even dare to utter anything that contradicts current neo-Darwin materialism, be prepared to face excommunication from the Church of Darwin. Prominent philosopher Thomas Nagel once dared to question Darwinian papal authority, and he was declared to be a heretic, blasphemer, and shoddy reasoner. Questioning the Church of Darwin can lead you down a one-way street to becoming an apostate. It is clear that Darwinian dogma promotes a worldview that makes much of materialism, humanism, and free-thought.

With this in mind, Christians must now ask themselves:

- How can we infiltrate the walls of the Church of Darwin and establish a voice in promoting the gospel of Jesus?

- How can Christians evangelize to those who are neo-Darwinian materialists?

- Is there a common ground that needs to be found?

- Or does each side need to double-down on their beliefs, and get comfortable in their doctrinal trenches?

In this article, I am going to try and give a few suggestions to Christians on how to evangelize to those who attend the Church of Darwin.

1. OPENLY DISCUSS THE CONFLICTING WORLDVIEW

There is no doubt that Christians and neo-Darwinians do not see eye-to-eye on the origin of species. However, there are also a number of other conflicting beliefs that need to be discussed. For example, Christians believe in a material and spiritual world, while neo-Darwinists only believe in the material world. According to neo-Darwinists everything that exists has come to be through a mindless process, whereas Christians believe that God has created everything that we see in the world. Neo-Darwinists believe that the chief goal of man is to create his own purpose and find his meaning through human autonomy, while Christians believe that the chief goal of man is to glorify God and enjoy him forever. The list could go on and on. However, the main point is simply the fact that the way that Christians and neo-Darwinians see the world is extremely different. With that in mind, it is clear that Christians must try to begin building bridges with neo-Darwin materialists by openly discussing their different worldview. This will encourage helpful dialogue, and perhaps open the door for the gospel message to be proclaimed.

2. POINT OUT THE FATAL FLAW IN THE NEO-DARWINIST DOCTRINE

I want to distill a brilliant argument by philosopher Alvin Plantinga and make it accessible to laymen. His evolutionary argument against naturalism is cogent and effective argument. It is a philosophically rigorous argument and it points out a fatal flaw in the reasoning of neo-Darwinians.

It is important to understand evolution. What does evolution entail? Philosopher Patricia Churchland once said:

“A nervous system enables the organism to succeed in the four F’s: feeding, fleeing, fighting, and reproducing. . . . A fancier style of representing [the external world] is advantageous so long as it is geared to the organism’s way of life and enhances the organism’s chances of survival. Truth, whatever that is, definitely takes the hindmost.”

What I want Christians to take away is that the evolutionary process is not concerned with forming true beliefs. It is only concerned with survival. Therefore, why should  neo-Darwinists expect (if human beings are the product of a mindless evolutionary process) their cognitive faculties to produce true beliefs? Our minds have simply developed through an accidental process. Why should a Christian believe anything that a neo-Darwinian claims to know? What Plantinga demonstrates is that believing in both evolution and materialism is simply irrational. Christians must remember to always point out this chink in the neo-Darwinian’s armor.

3. PUTTING DARWIN ON TRIAL

Perhaps one of the most important things Christians can do when evangelizing neo-Darwinists is to simply conduct a trial and place Darwin on the stand. Here’s what I mean. Does evolutionary naturalism answer the most important questions about life? Why are we here? Where did we come from? What is my purpose? Can a neo-Darwinist explain why human beings have such longings for transcendence?

Asking pointed questions demonstrates to the Darwinist the inadequacy of his views. Of course, you can also give reasons as to why Christianity is the supreme philosophy during your interactions as well. Tell the irrefutable story of Jesus’ life, death, resurrection, and ascension. Explain what it looks like to live a gospel-centered life. Go into detail about how God brought you from death to life. Above all, make sure that you make much of Christ, and trust the Holy Spirit will give you the right words to say. Do not let Darwin off the stand without first conducting a thorough examination of his presuppositions and failures at answering the big questions.

CONCLUSION

It is important for Christians to have a game plan when evangelizing the Church of Darwin, and I hope I’ve provided a few launching points to utilize when conversing with neo-Darwinians. Evangelism must always be contextualized to fit the particular individual and situation. However, there is a certain foundation that all evangelists must have before entering into discussion with neo-Darwinists. My hope is that the Lord will continue to open up the eyes of Christians to the need of evangelizing at the Church of Darwin and remove the fear in pursuing disciples in this context.

[1] Neo-Darwinian materialism can be defined as a belief that all species evolved by natural selection acting on random genetic mutation. Everything that exists can be explained by material manifestations and there is nothing immaterial that exists.

About the Author: Matt Manry is the Director of Discipleship at Life Bible Church in Canton, Georgia. He is a student at Reformed Theological Seminary and Knox Theological Seminary. He also works on the editorial team for Credo Magazine and Gospel-Centered Discipleship. He blogs regularly at gospelglory.net. This article was adapted from: http://gcdiscipleship.com/evangelizing-the-church-of-darwin/

 

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Os Guiness on Church Growth

Church Growth—First Things First

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When all is said and done, the church-growth movement will stand or fall by one question: In implementing its vision of church growth, is the church of Christ primarily guided and shaped by its own character and calling—or by considerations and circumstances alien to itself? Or, to put the question differently, is the church of Christ a social reality truly shaped by a theological cause, namely the Word and Spirit of God?

Behind this question lies the fact that the church of God only “lets God be God,” and is only the church, and is free when she lives and thrives finally by God’s truths and God’s resources. If the church makes anything else the principle of her existence, Christians risk living unauthorized lives of faith, exercising unauthorized ministries, and proclaiming an unauthorized Gospel.

Yet, that is precisely the temptation modernity gives to us—the very brilliance and power of its tools and insights mean that eventually, there is no need to let God be God. In fact, there is no need for God at all in order to achieve measurable success. Modernity creates the illusion that when God commanded us not to live by bread alone but by every word that comes from His mouth, He was not aware of the twentieth century. The very success of modernity undercuts the authority and driving power of faith until religion becomes merely religious rhetoric, or organizational growth without spiritual reality.

In light of this, it is curious that the church-growth movement’s use of modernity is one of its most prominent but least examined features. Modernity poses the greatest problem for the church-growth movement— because it appears to be no problem at all. It is most dangerous at its best—not its worst—when its benefits and blessings are unarguable. No civilization in history has amplified the temptation of living “by bread alone” with such power and variety and to such effect. In today’s convenient, climate-controlled spiritual world created by the managerial and therapeutic revolutions, nothing is easier than living apart from God.

One Christian advertising agent, who represented both the Coca-Cola Corporation and engineered the “I Found It” campaign, stated the point brazenly: “Back in Jerusalem where the church started, God performed a miracle there on the day of Pentecost. They didn’t have the benefits of buttons and media, so God had to do a little supernatural work there. But today, with our technology, we have available to us the opportunity to create the same kind of interest in a secular society.”

This warning should not be confused with the superspiritual fallacy that flatters the church as being purely spiritual and theological, turning up its nose at all lesser, “unspiritual” insights or techniques. That error is simply the opposite extreme. Just as Christians are flesh and blood as well as spirit, so the church of Christ is in the business of pews, parking lots, and planning committees as well as prayer and preaching.

There is, therefore, a place for the latest scientific study on parking lots. But we are told by church-growth gurus that “the No. 1 rule of church growth is that a church will never get bigger than its parking lot.”

No. 1? Above growth in faith? Before growth in the Word and Spirit? God forbid. For the church of Christ, the latest sociological study never has more than a low-level place—even in a “freeway fellowship” culture such as California. What truly matters after the accumulated wisdom of modernity has been put to good use is that the real character of the church remains to be demonstrated, the real growth of the church remains to be seen. Otherwise we fall foul of the charge leveled by rock star Michael Been of The Call: “Everything that goes on in every major corporation goes on inside the church, except as a sideline the church teaches religion.”

If Jesus Christ is true, the church is more than just another human institution. He alone is her head. He is her sole source and single goal. His grace uniquely is her effective principle. What moves her is not finally interchangeable with the dynamics of even the closest of sister institutions. When the best of modern insights and tools are in full swing, there should always be a remainder, an irreducible character that is more than the sum of all the human, the natural, and the organizational.

Hans Kung writes: “Given that Jesus Christ is the head of the church and hence the origin and goal of its growth, growth is only possible in obedience to its head. If the church is disobedient to its head and His Word, it cannot grow however busy and active it may seem to be; it can only wither. Its development, no matter how spectacular, will prove basically misdirected; its progress, no matter how grandiose, will prove ultimately a disastrous retrogression. The valid movements in the church are those that are set in motion by God’s grace.”

The notion of the remainder, the irreducible, the noninterchangeable, and the unquantifiable is fundamental to grace and to the church. The church of Christ is more than spiritual and theological, but never less. Only when first things are truly first, over even the best and most attractive of second things, will the church be free of idols, free to let God be God, free to be herself, and free to experience the growth that matters.

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Tim Keller on Mars Hill Preaching, Homosexuality, and Transgender Identity

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Owen Strachan with Tim Keller

I recently had the privilege of interviewing Manhattan pastor Tim Keller for Christianity Today. The interview was about Keller’s new book Encounters with Jesus: Unexpected Answers to Life’s Biggest Questions (Dutton, Nov. 2013). It’s a book that would be marvelous to read whether for one’s own edification or for the purposes of discipleship or evangelism. If you’re in college ministry, and in particular ministry to thoughtful students on a secular college campus, this book will be very valuable.

In the course of my free-ranging conversation with Keller, we touched on some matters that were not directly related to the book and thus weren’t included in the CT interview. I was helped and heartened by Keller’s characteristically winsome, gracious, and convictional thoughts on these topics, and I’m glad to share them.

Keller on quoting cultural authorities in his preaching to “bring people along”:

The only reason to do so is if you’re in an Acts 17 setting. In Acts 13, Paul goes to a synagogue and expounds the Bible. But these are people who trust the Bible…so Paul does a very simple exposition. In Acts 17, Paul’s talking to people with no faith. There’s disagreement over how much he’s quoting, but he quotes poets and pagan authors and makes a more common appeal to natural reason, as it were.

What I try to do since I have people in a spectrum—people who don’t trust the Bible at all or people who trust it a lot—so what I do is expound Scripture, and then I add sources where people agree. I’m not basing my authority on Dylan Thomas, but when I’m able to bring in someone that the broader culture really trusts, it helps the people who doubt biblical authority to see how the Bible is true.

If I was speaking in a Mars Hill situation, I might give a topical talk like Paul did. So most of my preaching is somewhere in the middle. I’m supplementing my points to make it a little easier for the skeptic to accept my point. I’m trying to bring people along; I want the person to come with me. In the earlier parts of my sermon I’m trying to fortify—this psychologist says that, and so on. But at the end, I’m bringing in Jesus as the solution to the problem, and I’m not using those sources anymore.

Keller on how the church should speak to the issue of homosexuality:

You always want to speak in the most disarming way, but still be very truthful. Both disarming and truthful. I’m not sure most of us speak in that way—trying to be both. Ed Clowney, former President of Westminster Theological Seminary, said this many years ago: We tend to say we preach the Bible, but you tend to preach the answers to the questions you’ve posed to the Bible. Whether you know it or not, you read the Bible with certain questions. A Korean might have a question in mind when he reads that an African wouldn’t have. Right now our culture asks certain questions and we can’t help but respond to them. We do that in the most disarming way, but to some degree we can’t ignore the culture’s questions. We need to give biblical answers to the culture’s questions. You don’t give them the answers they want, you give them the answers they need. You can’t be a responsible pastor if you don’t.

If we are going to shepherd and teach, we must give the most disarming and truthful answers.

Keller on how the church should handle the shift to transgender identity in the broader culture:

Jerome Kagan in The Atlantic has talked about how we’re all wired—there are three basic ways to deal with threats. Some run, some fight, some stop and get philosophical. You find this insight in neurochemistry—across 36 cultures, these instincts are wired into us. These are very much who we are. In only a small percentage of the threatening situations is our habitual approach the right one. The worst thing parents can do is listen to the culture when it says, “Let your child be who that child is. Don’t try to change him.” Kagan says that’s the worst thing you can do. Children need to be pulled out of their natural instincts. Parents need to intervene and not let their natures run them. Doing so is a form of child neglect.

I’ve never forgotten that with the transgender question. We’re told we can only affirm [this identity] today. The lack of wisdom in this response will become more evident over time. We’re now a radical individualistic culture. If you do anything against it, you’re sacrilegious. I think we’ll see 20 years of mistakes, and then we’ll realize it wasn’t a good idea.

Keller on the state of the complementarian movement:

The arguments are pretty well made now. At this point, complementarians need to get our own house in order and show that our families and churches are thriving places. That’s more important than anything right now….Kathy and I are very committed to saying that Christians are committed to complementarianism.

Read more: http://www.patheos.com/blogs/thoughtlife/2014/06/tim-keller-on-mars-hill-preaching-homosexuality-and-transgender-identity/#ixzz34R1n4Myf

 

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5 Questions For Christians Who Believe The Bible Supports Gay Marriage

By Kevin DeYoung

symbolSo you’ve become convinced that the Bible supports gay marriage. You’ve studied the issue, read some books, looked at the relevant Bible passages and concluded that Scripture does not prohibit same-sex intercourse so long as it takes place in the context of a loving, monogamous, lifelong covenanted relationship. You still love Jesus. You still believe the Bible. In fact, you would argue that it’s because you love Jesus and because you believe the Bible that you now embrace gay marriage as a God-sanctioned good.

As far as you are concerned, you haven’t rejected your evangelical faith. You haven’t turned your back on God. You haven’t become a moral relativist. You’ve never suggested anything goes when it comes to sexual behavior. In most things, you tend to be quite conservative. You affirm the family, and you believe in the permanence of marriage. But now you’ve simply come to the conclusion that two men or two women should be able to enter into the institution of marriage–both as a legal right and as a biblically faithful expression of one’s sexuality.

Setting aside the issue of biblical interpretation for the moment, let me ask five questions.

1. On what basis do you still insist that marriage must be monogamous?

Presumably, you do not see any normative significance in God creating the first human pair male and female (Gen. 2:23-25Matt. 19:4-6). Paul’s language about each man having his own wife and each woman her own husband cannot be taken too literally without falling back into the exclusivity of heterosexual marriage (1 Cor. 7:2). The two coming together as one so they might produce godly offspring doesn’t work with gay marriage either (Mal. 2:15). So why monogamy? Jesus never spoke explicitly against polygamy. The New Testament writers only knew of exploitative polygamy, the kind tied to conquest, greed, and subjugation. If they had known of voluntary, committed, loving polyamorous relationships, who’s to think they wouldn’t have approved?

These aren’t merely rhetorical questions. The issue is legitimate: if 3 or 13 or 30 people really love each other, why shouldn’t they have a right to be married? And for that matter, why not a brother and a sister, or two sisters, or a mother and son, or father and son, or any other combination of two or more persons who love each other. Once we’ve accepted the logic that for love to be validated it must be expressed sexually and that those engaged in consensual sexual activity cannot be denied the “right” of marriage, we have opened a Pandora’s box of marital permutations that cannot be shut.

2. Will you maintain the same biblical sexual ethic in the church now that you think the church should solemnize gay marriages?

After assailing the conservative church for ignoring the issue of divorce, will you exercise church discipline when gay marriages fall apart? Will you preach abstinence before marriage for all single persons, no matter their orientation? If nothing has really changed except that you now understand the Bible to be approving of same-sex intercourse in committed lifelong relationships,we should expect loud voices in the near future denouncing the infidelity rampant in homosexual relationships. Surely, those who support gay marriage out of “evangelical” principles, will be quick to find fault with the notion that the male-male marriages most likely to survive are those with a flexible understanding that other partners may come and go. According to one study researched and written by two homosexual authors, of 156 homosexual couples studied, only seven had maintained sexual fidelity, and of the hundred that had been together for more than five years, none had remained faithful (cited by Satinover, 55). In the rush to support committed, lifelong, monogamous same-sex relationships, it’s worth asking whether those supporters–especially the Christians among them–will, in fact, insist on a lifelong, monogamous commitment.

3. Are you prepared to say moms and dads are interchangeable?

It is a safe assumption that those in favor of gay marriage are likely to support gay and lesbian couples adopting children or giving birth to children through artificial insemination. What is sanctioned, therefore, is a family unit where children grow up de facto without one birth parent. This means not simply that some children, through the unfortunate circumstances of life, may grow up with a mom and dad, but that the church will positively bless and encourage the family type that will deprive children of either a mother or a father. So are mothers indispensable? Is another dad the same as a mom? No matter how many decent, capable homosexual couples we may know, are we confident that as a general rule there is nothing significant to be gained by growing up with a mother and a father?

4. What will you say about anal intercourse?

The answer is probably “nothing.” But if you feel strongly about the dangers of tobacco or fuss over the negative affects of carbs, cholesterol, gmo’s, sugar, gluten, trans fats, and hydrogenated soybean oil may have on your health, how can you not speak out about the serious risks associated with male-male intercourse. How is it loving to celebrate what we know to be a singularly unhealthy lifestyle? According to the Journal of the American Medical Association, the risk of anal cancer increases 4000 percent among those who engage in anal intercourse. Anal sex increases the risk of a long list of health problems, including “rectal prolapse, perforation that can go septic, chlamydia, cyrptosporidosis, giardiasis, genital herpes, genital warts, isosporiasis, microsporidiosis, gonorrhea, viral hepatitis B and C, and syphilis” (quoted in Reilly, 55). And this is to say nothing of the higher rates of HIV and other health concerns with disproportionate affects on the homosexual community.

5. How have all Christians at all times and in all places interpreted the Bible so wrongly for so long?

Christians misread their Bibles all the time. The church must always be reformed according to the word of God. Sometimes biblical truth rests with a small minority. Sometimes the truth is buried in relative obscurity for generations. But when we must believe that the Bible has been misunderstood by virtually every Christian in every part of the world for the last two thousand years, it ought to give us pause. From the Jewish world in the Old and New Testaments to the early church to the Middle Ages to the Reformation and into the 20th century, the church has understood the Bible to teach that engaging in homosexuality activity was among the worst sins a person could commit. As the late Louis Crompton, a gay man and pioneer in queer studies, explained:

Some interpreters, seeking to mitigate Paul’s harshness, have read the passage [in Romans 1] as condemning not homosexuals generally but only heterosexual men and women who experimented with homosexuality. According to this interpretation, Paul’s words were not directed at “bona fide” homosexuals in committed relationships. But such a reading, however well-intentioned, seems strained and unhistorical. Nowhere does Paul or any other Jewish writer of this period imply the least acceptance of same-sex relations under any circumstances. The idea that homosexuals might be redeemed by mutual devotion would have been wholly foreign to Paul or any Jew or early Christian. (Homosexuality and Civilization, 114).

The church has been of one mind on this issue for nearly two millennia. Are you prepared to jeopardize the catholicity of the church and convince yourself that everyone misunderstood the Bible until the 1960s? On such a critical matter, it’s important we think through the implications of our position, especially if it means consigning to the bin of bigotry almost every Christian who has ever lived.

Source: http://www.thegospelcoalition.org (June 17, 2014)

 
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Posted by on June 17, 2014 in Current Issues, Worldview

 

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Why ‘God and the Gay Christian’ Is Wrong About the Bible and Same-Sex Relationships

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By Christopher Yuan

In March 2012, Matthew Vines posted a video on YouTube suggesting that “being gay is not a sin,” and that the Bible “does not condemn, loving, committed same-sex relationships.” He spoke eloquently from the heart with poise, conviction and vulnerability. The video quickly went viral.

Vines is a bright young man raised in a Christian home. At age 19, he left Harvard University after his third semester so that he could come out to his family and friends in Wichita. He knew that his father would not agree with the way he reconciled his sexuality with Scripture. So Vines sought to arm himself with biblical scholarship on the affirmation of same-sex relationships and strove to convince his family and church that they were wrong—that homosexuality is not a sin.

Vines’s new book, God and the Gay Christian: The Biblical Case in Support of Same-Sex Relationships, expounds further on the arguments made in his video. His aim is not to present new information, but to synthesize gay-affirming arguments and make them accessible for a broader and younger audience. Vines does a good job fulfilling this goal. Unfortunately, his book consists of some logical and exegetical fallacies, and it does not address the shortcomings of the authors to whom it is most indebted. And although Vines professes a “high view” of the Bible, he ultimately fails to apply uncomfortable biblical truths in a way that embraces a costly discipleship.

Good and Bad Fruit

God and the Gay Christian begins with an emotional appeal from Matthew 7:18, “A good tree cannot bear bad fruit.” Vines states that universal condemnation of same-sex relationships has been damaging and destructive for those who identify as gay Christians, producing bad fruit (depression and suicide, for instance). In contrast, Vines asserts that loving, same-sex relationships produce good fruit. Additionally, he claims that the biblical authors did not understand sexual orientation as a fixed and exclusive characteristic. Recognizing that celibacy is a gift, Vines contends that this gift should only be accepted voluntarily. Citing 1 Timothy 4:3, Vines even argues that those who forbid gay marriage are false teachers who promote hostility toward God’s creation.

Six biblical passages directly address homosexuality, and Vines insists that none address same-sex orientation as we know it today. Thus, in Genesis 19, the sin of Sodom is not related to loving, consensual same-sex relationships, but to the threat of gang rape. Leviticus 18:22 and 20:13 are not about committed same-sex relationships, but about the improper ordering of gender roles in a patriarchal society (men taking the receptive, sexual role; women taking the penetrative, sexual role). Paul in Romans 1:26-27 is not referring to monogamous, gay relationships, but instead to lustful excess and the breaking of customary gender roles. In 1 Corinthians 6:9 and 1 Timothy 1:10, Paul does not condemn same-sex relationships as an expression of one’s fixed and exclusive sexual orientation, but instead condemns the economic exploitation of others.

After discussing these six passages, Vines passionately argues that God blesses the marriages of same-sex couples. Marriage as a one-flesh union is a reflection of Christ’s love for the church. This relationship between Christ and the church is not a sexual union based upon gender complementarity. Therefore, Vines asserts that “one flesh” refers to a binding covenant of deep relational connection that is not dependent upon gender differences. For Vines, “sexuality is a core part of who we are” and same-sex orientation is “a created characteristic, not a distortion caused by the fall.”

In Vines’s 2012 video, he presents himself with a gentle and winsome demeanor. The tone of God and the Gay Christian is quite different. Unlike others who advocate respectful dialogue on this divisive issue, Vines charges that those who do not affirm same-sex relationships are sinning by distorting the image of God and are essentially responsible for the suicides of many gay Christians. Insinuations like this do not help to foster respectful dialogue on this already divisive issue.

Emphasis on Experience

Throughout the book, Vines declares that he holds a “high view” of the Bible. From this perspective, he says, one can still affirm gay relationships. One of the main weaknesses of God and the Gay Christian is that Vines’s methodology of biblical interpretation clashes with the high view of the Bible he claims to hold. A high view of Scripture is more than just talking about Scripture. It is learning from Scripture. Vines certainly talks about Scripture, but he tends to emphasize his experience and tangential background information, downplaying Scripture and its relevant literary and historical context.

Experiences do inform our interpretation of Scripture. As a racial minority, biblical texts on sojourners and aliens mean more to me than to someone who is not a racial minority. However, experiences can also hinder the interpretation of Scripture. Although it is impossible to completely distance the interpretive process from one’s experiences, it is important to recognize our biases and do our best to minimize them. A high view of Scripture involves measuring our experience against the Bible, not the other way around.

It appears to me that Vines starts with the conclusion that God blesses same-sex relationships and then moves backwards to find evidence. This is not exegesis, but a classic example of eisegesis (reading our own biases into a text). Like Vines, I also came out as a gay man while I was a student. I was a graduate student pursuing a doctorate in dentistry. Unlike Vines, I was not raised in a Christian home. Interestingly, a chaplain gave me a book from a gay-affirming author, John Boswell, claiming that homosexuality is not a sin. Like Vines, I was looking for biblical justification and wanted to prove that the Bible blesses gay relationships. As I read Boswell’s book, the Bible was open next to it, and his assertions did not line up with Scripture. Eventually, I realized that I was wrong—that same-sex romantic relationships are a sin. My years of biblical language study in Bible college and seminary, and doctoral research in sexuality, only strengthened this conclusion. No matter how hard I tried to find biblical justification and no matter whether my same-sex temptations went away or not, God’s word did not change. Years later I found out that the gay-affirming chaplain also recognized his error.

In God and the Gay Christian, Vines relies heavily upon other authors, many of whom also began with a strong gay-affirming bias. John Boswell was an openly gay historian. James Brownson, a more recent scholar, reversed his stance on the morality of same-sex relationships after his son came out. Michael Carden, a fringe gay Catholic who dabbles in astrology, has written on the “homo-erotics of atonement” and contributed to the Queer Bible Commentary, which draws upon “feminist, queer, deconstructionist, utopian theories, the social sciences and historical-critical discourses.” Dale Martin, an openly gay man, believes neither that Jesus’ resurrection is a historical fact, nor that the historical Jesus believed he was divine. These views do not represent a “high view” of the Bible.

Leaning upon experience rather than biblical context leads Vines to some inaccurate interpretations. For Vines, “bad fruit” in Matthew 7:17 refers to the experience of emotional or physical harm. But this does not line up with the storyline of the Bible. Under Vines’s definition, crucifixion, martyrdom and self-denial would all be considered “bad fruit.” Matthew 7:14 reads, “For the gate is narrow and the way is hard that leads to life, and those who find it are few.” Following Jesus is not easy and can result in very difficult trials. Vines also neglects to note that two different Greek words are translated into one word, “bad.” “Bad tree” literally means a rotten or diseased tree, while “bad fruit” is literally wicked or evil fruit. From the context of Matthew 7, “bad fruit” does not mean emotional or physical harm but refers to sin.

For Vines, “sexuality is a core part of who we are.” This perspective makes his experiences (feelings, attractions, desires, orientation) essential to his identity. Our society may place a great emphasis upon a sexual identity, but Scripture does not. As a matter of fact, our identity should not be placed in anything (such as our sexuality, gender, or race) other than Jesus Christ.

Vines asserts that the biblical authors did not understand sexual orientation as we do today, as a fixed and exclusive characteristic. It is one thing to say that the biblical writers were ignorant. But it is a whole different matter to claim to hold to a “high view” of Scripture and imply that the author of the Bible, God himself, does not understand sexual orientation.

Vines is wrong to claim that orientation is fixed and exclusive. Although male sexuality may be more fixed, the latest research in lesbian and feminist studies shows that female sexuality is quite fluid and not as fixed and exclusive as Vines claims. The view of same-sex orientation expressed in God and the Gay Christianmirrors Vines’s own gay-male experiences. But according to the latest research, it does not represent the broader gay and lesbian community.

Ignoring Context

God and the Gay Christian includes a good amount of historical background information. For a non-academic book, it is impressive to see all the references to primary sources, such as Plato, Aristotle, Philo, Josephus, Jerome and Augustine. It is disappointing, then, to see insufficient interaction with the actual biblical texts. Investigating historical context is very important, but this must go hand in hand with the investigation of a passage’s own literary context. It is easy to deconstruct one or two seemingly inconvenient words in light of tangential background information, but only if one disregards the immediate historical and literary context in which these words appear.

Vines discusses why Christians do not obey all the laws in the Old Testament. However, he does not discuss why Christians do obey some laws in the Old Testament. There is much discussion about the relevance of Old Testament law. But where the New Testament reaffirms it, Christians remain obligated to obey it. Paul reaffirms Leviticus 20:13 in 1 Corinthians 6:9 and 1 Timothy 1:10, using a compound Greek word (arsenokoitai) taken from two words found in the Leviticus passage of the Septuagint, the Greek translation of the Old Testament.

Vines dismisses this important allusion. He contends that the parts of a compound word do not necessarily help uncover the meaning. As an example, he states that “understand” has nothing to do with “standing” or “under.” Yet etymologists (those who study of the origins of words and the historical development of their meanings) can trace the origin and meaning of “understand” to Old English.

Vines notes the use of arsenokoitai in the vice lists of three second-century texts. Even though he admits the vice lists are of limited help, he tries to link arsenokoitai to economic exploitation through word association. Vines might have a case if every vice in each list is related to economic exploitation. But these lists contain a variety of vices, related and unrelated. For instance, 1 Corinthians 6:9-10 mentions idolaters, adulterers, drunkards, and slanderers.

Vines also asserts that arsenokoitai is only minimally associated with sexual sin because it is not always mentioned alongside other sexual sins—and when it is, it is separated by three words. This is insignificant, and ignores other, more relevant historical information. The Greek Old Testament was probably the most widely read piece of literature among first-century Jews and Christians. The two words, arsen (male) and koite (bed), occur together six times in its pages. On four occasions, the reference is to women lying with men, and on the other two (Leviticus 18:22 and 20:13) the reference is to men lying with men. Vines and others who rely upon second-century texts to explain arsenokoitai, dismissing the Greek Old Testament, are inconsistent in applying background information. Again, their biases prevail in their attempt to interpret Scripture.

For Vines, Leviticus 20:13 is not a universal condemnation against same-sex intercourse. Rather, it is “centered around the proper ordering of gender roles in a patriarchal society.” Men were not to act like women by taking the receptive role. Ironically, Vines dismisses Philo (a first century Jewish philosopher) for explicitly linking Sodom’s sins to same-sex behavior, but then affirms Philo for linking the sin of Leviticus 20:13 to “being treated like women.” This is another example of bias and an inconsistent use of background information. If the sin of Leviticus 20:13 is merely a matter of men adopting the woman’s sexual role, then only the man in the receptive role should be condemned. However the verse states that “both of them have committed an abomination.” Both men are condemned.

Gospel-Centered Reformation

Vines exhorts gay-affirming Christians to help usher in a modern reformation by “speaking the truth,” which for him starts with personal life stories. Indeed, we must share our personal experiences, but experience should not replace truth. I completely agree with Vines that many gays, lesbians, and other same-sex attracted people have struggled to reconcile their faith and sexuality without much help from the church. Some churches are unwilling to talk about homosexuality, afraid that it will open up a can of worms. Other churches only talk about the immorality of it, while neglecting to discuss how the transformative message of the gospel is also for gays and lesbians. We must do a better job of walking with those who are working through issues of sexuality, regardless of whether they are acting upon their temptations or not.

We have failed to provide gospel-centered support for same-sex attracted Christians. As a 43-year-old single man who did not choose singleness, I know firsthand the challenges of obedience. But there are also blessings, just as marriage involves challenges and blessings. The church must have a robust, practical theology of singleness which involves more than just abstinence programs and the Christian singles ghetto (also known as the “college and career” group). We are not ready to address the issue of homosexuality (or even sexuality in general) if we have not first redeemed biblical singleness.

We have failed to walk alongside same-sex attracted Christians to whom God has provided a spouse—of the opposite sex. Vines limits the power of God by actually believing that there is no possibility for gays and lesbians to marry someone of the opposite sex. He even believes that encouraging such marriages “is not Christian faithfulness,” because they would most likely end in divorce. In this, he offhandedly dismisses many marriages that have not failed. Certainly, there are challenges with these relationships, and getting married should never be the main focus. But fear of failure should not trump gospel-centered living.This is true Christian faithfulness.

We have failed to offer Christ to the gay and lesbian community. We have also failed by giving the impression that orientation change and reparative therapy is the solution. Sanctification is not getting rid of our temptations, but pursuing holiness in the midst of them. If our goal is making people straight, then we are practicing a false gospel.

Jesus did not come to call the righteous, but was accused of being a friend of sinners. Too often, we are more like the older, self-righteous brother of the prodigal son, and our hearts are hardened toward the lost. This is truth at the expense of grace. But the approach that Vines suggest—grace at the expense of truth—also misses the mark. It overlooks the theology of suffering and gives us Christ without the Cross. Jesus, who personifies love, came full of grace and full of truth (John 1:14). Might this be how we live as well.

Christopher Yuan (www.christopheryuan.com) is co-author, with his mother, of Out of a Far Country: A Gay Son’s Journey to God, A Broken Mother’s Search for Hope (WaterBrook Press). He teaches the Bible at Moody Bible Institute and has an international speaking ministry.

Source: Adapted from http://www.christianitytoday.com (June 9, 2014)

 

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Bridging the Gap From the Biblical Text From “Then” to “Now”

1 Triangle, 3 Corners, 4 T’s

Unknown

By Tim Challies

Every word of the Bible was written at a certain time and in a certain context. Even the most recent of those times and the nearest of those contexts is at a great distance from us in time and space. Thus, when we read the Bible, we have to determine how those words apply to us today in our very different times and very different contexts. It is not always a simple task.

TTTT1We have all seen situations—and many of us have caused situations—where we have been sloppy in going from the text to today. The young man who marches three times around a young woman and waits for her walls of romantic resistance to crumble is not properly understanding how to go from the text to today. Similarly, the muscleman who tears a phone book in half while quoting, “I can do all things through Christ who strengthens me,” is not properly accounting for the context of that verse.

There are different ways Christians attempt to get from the text to today in ways that are faithful and accurate. I’m going to borrow from my friend James Seward and display one of these ways with a triangle that has four T’s on it. Look at figure 1 and you’ll see it: One triangle, three corners, four T’s.

TTTT2We will begin with the right side of the triangle. Let’s let the top corner represent our text—any text within the Bible. The bottom-right corner will represent today. You can see this in figure 2. What we are prone to do is to hurry our way from the text to today, just like that young man and that muscleman. We underestimate or under-appreciate our cultural and chronological distance from the text and are too quick to assume we know how to apply the text to our lives today. We sometimes get it right, but often we do not. Every Christian acknowledges this as a potential problem and different traditions attempt to deal with it in different ways.

I am convinced that the most faithful way to deal with it leads us to the bottom-left corner of the triangle. The TT down there stands for them/then—the people for whom the words were originally written (see figure 3). What if, instead of going straight from the text to today we go from the text, to them/then, and only then to today? In this way, before we apply the text to ourselves, we attempt to understand what the words meant to those who first heard them. So when Paul wrote the church in Philippi and said, “I can do all things through Christ who strengthens me,” what did he mean? What did he mean to communicate to them/then? Once we have established what the text meant to them/then, we can more accurately apply it to ourselves—to us/now.

TTTT3How can we go from the text to them/then? Broadly, through prayer, through meditation, and through study. We pray and ask the Holy Spirit to illumine the text so we rightly understand it; we meditate on the text, expecting that God will reward this deep contemplation with greater understanding; we study the text through cross-references, word studies, sentence diagraming, commentaries and other resources. We do all of this to understand what the text meant to the original recipients.

Once we have done that—once we have a solid understanding of what the text meant to them/then, we are prepared to visit the third corner of the rectangle. Now we take what we have learned and we ask how it is meant to impact us today. How do we do this? Largely through prayer and meditation, though some further study may be involved. Now we pray and ask God to show us how he can apply his truth to the specifics of our lives and times; we continue to meditate on the text, looking for immediate application, and still trusting that God will use our deep contemplation to give us insights into his Word. You can see this all in figure 4.

TTTT4In his book Expositional Preaching, David Helm gives an example of how he, an experienced preacher, was too quick to go from the text to today. He had determined that he would preach 2 Corinthians 8-9 at time when his church needed a financial boost. Even before he began his sermon preparation he knew what he would say—he had a major theme, he had an outline, and everything else he needed to make a great, Bible-based appeal for money. But as he dove into the text he realized that his understanding of the text was too simple: this text isn’t about regular and cheerful giving to meet the church budget, but about a famine relief collection for churches full of Jewish Christians. He came to see that this collection was meant to serve as a test of these Corinthian Christians so that if they gave generously, it would show that they aligned with Paul and the gospel over against the so-called super-apostles. When he went from the text to today he had one sermon, but when he went from the text to them/then to today he had a very different one, and one that more faithfully understood the original meaning of the text. I suspect almost every preacher—every expositional preacher, at least—has had a similar experience at one time or another.

A couple of weeks ago I quoted David Helm and his concern with lectio divina. His concern is exactly this—that lectio divina may too quickly move from the top of the triangle to the bottom-right. It moves from one corner to the other through prayer, meditation and contemplation, but in all of that may not adequately account for the distance between the text and today. This is true, at least, when lectio divina is done apart from serious study and serious work in the text prior to that contemplation. On the other hand, people who value study may be too reliant on their effort while short-changing both prayer and meditation (and I put myself squarely in this camp). And this is why I find this simple triangle so helpful. In three corners and four little T’s it helps us move from the text to today in a way that faithfully captures what God means to communicate to us.

Source: http://www.challies.com (June 2, 2014).

 

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