Posts tagged with: christian theology

Over at the IFWE blog, Art Lindsley continues his series on the gifts of the Spirit, offering seven reasons the gifts of the Holy Spirit matter for our work. “Whether working in creation or regeneration, the Spirit constantly empowers us to carry out the callings God places on our lives,” Lindsley writes.

Providing some brief Biblical basis for each, he offers the following reasons:

  1. The Spirit gives us power.
  2. We shouldn’t separate “natural” and “spiritual” gifts.
  3. The Spirit helps us reach our true potential.
  4. The Spirit provides gifts when we need them.
  5. The Spirit can increase our gifts for specific tasks.
  6. The Spirit’s gifts apply to all contexts, not just spiritual ones.
  7. The gift of leadership applies on many levels.

These points connect well with those developed at length in Charlie Self’s new book, Flourishing Churches and Communities: A Pentecostal Primer on Faith, Work, and Economics for Spirit-Empowered Discipleship, in which Self explores the many ways that the work of the Spirit impacts the work of the Gospel in our churches and communities.

In his chapter on how the Holy Spirit empowers transformation of the economy and society, Self explains the role the Holy Spirit plays in moving us toward a more “creative integration” on such matters: (more…)

Blog author: dpahman
posted by on Thursday, March 7, 2013

At Ethika Politika today, I examine the recent critique by David Bentley Hart in the most recent issue of First Things of the use of natural law in public discourse in my article, “Natural Law, Public Policy, and the Uncanny Voice of Conscience.” Ultimately, I offer a measured critique—somewhat agreeing with, but mostly critical of Hart’s position—pointing out Hart’s oversight of the vital role of conscience in classic natural law theory.

What I find so bizarre, and have for some time now, is the relative ambivalence, at best, of many contemporary Orthodox writers when it comes to natural law. Hart, for example, hints that he might approve of natural law reasoning so long as all parties involved hold to a metaphysic that acknowledges “a harmony between cosmic and moral order, sustained by the divine goodness in which both participate.” However, even then he is not clear. Indeed, he begins his article by writing,

There is a long, rich, varied, and subtle tradition of natural law theory, almost none of which I find especially convincing, but most of which I acknowledge to be—according to the presuppositions of the intellectual world in which it was gestated—perfectly coherent. (emphasis mine)

Hart is not alone among Orthodox writers in this regard. With the notable exceptions of Stanley Harakas, Tristram Engelhardt, and Patriarch Kirill of Moscow (if there are others I apologize for my ignorance), contemporary Orthodox writers scarcely have employed natural law in their social ethics, if they even endorse it at all. Often it gets thrown under the bus in ill-advised false dichotomizing between all that is Eastern and therefore wonderful and all that is Western and therefore overly rationalistic. (more…)

LecraeAt last fall’s evangelical-oriented Resurgence Conference, Grammy award-winning hip-hop artist Lecrae Moore encouraged the American church to rethink how it engages culture, urging Christians to move beyond what has become a narrow, overly introverted “sacred-secular divide” (HT):

We are great at talking about salvation and sanctification. We are clueless when it comes to art, ethics, science, and culture. Christianity is the whole truth about everything. It’s how we deal with politics. It’s how we deal with science. It’s how we deal with TV and art. We can’t leave people to their own devices. We just demonize everything. If it doesn’t fit in the category of sanctification or salvation it’s just evil…

…I believe that the reason why the church typically doesn’t engage culture is because we are scared of it. We’re scared it’s going to somehow jump on us and corrupt us. We’re scared it’s going to somehow mess up our good thing. So we consistently move further and further away from the corruption, further and further away from the crime, further and further away from the post-modernity, further and further away from the relativism and secular humanism and we want to go to a safe place with people just like you. We want to be comfortable…

…I’m not saying let’s redeem the world and create this utopian planet. I’m saying let’s demonstrate what Jesus had done in us so the world may see a new way, God’s way, Jesus’ way … the picture of redemption that Jesus has done in us. So Jesus redeems us and we desire to go to the world and demonstrate that so that others can see what redemption looks like.”

These tensions can be difficult to ride, as evidenced by the struggle in American evangelicalism that Lecrae points to. To counter this type of unhealthy dualism, Abraham Kuyper’s elaborations on the doctrine of common grace are very helpful, equipping us with a robust theology of public service and cultural engagement. (more…)

Blog author: jballor
posted by on Wednesday, February 27, 2013

Adam-eve-priest-animals-riverIn today’s Acton Commentary, I explore the Christian conception of law as a necessary palliative to the anti-social effects of sin. “Since we do not always govern ourselves as we ought to, in accord with the moral order, there must be some external checks and limits on our behavior,” I write.

In a complementary post over at There is Power in the Blog (the blog of the journal Political Theology), I also explore the theme of “Proper Reverence for Political Authority.” There I draw explicitly on the example of Abraham Kuyper, who sees “the state” as a uniquely post-lapsarian institution, but who also sees social and even political life as a natural expression of human nature.

There’s a wonderful passage in Kuyper’s lecture on Calvinism and politics that gets at what political life might have looked like without sin and the resulting need for coercive restraint: “Had sin not intervened…as a disintegrating force, had not divided humanity into different sections, nothing would have marred or broken the organic unity of our race.” Only in such a case “would the organic unity of our race be realized politically,” in which “one State could embrace all the world.”

But, in fact, sin has intervened, and therefore, as I point out in today’s commentary, “law and legal constraint protect true liberty, and prevent our earthly existence from degenerating into a hellish existence, a libertinism in which our anti-social desires are given full rein.”

And for another worthwhile discussion on “what kind of corporeal or political life men would have professed in the state of innocence,” check out the latest scholia translation and introduction of a text by Francisco Suárez in the latest issue of the Journal of Markets & Morality.

Blog author: abradley
posted by on Wednesday, February 27, 2013

The February issue of Sojourners magazine presents various perspectives on the surge in evangelicalism’s interest in exploring new national and international peace initiatives. For example, The World Evangelical Alliance’s Peacebuilding and Reconciliation Initiative acknowledges “that in our zeal for evangelism, we have often overlooked the biblical mandate to pursue peace. We commit ourselves anew to this mandate within our homes, churches, communities, and among the nations.” Evangelicals for Social Action (ESA) promotes itself as an evangelical organization that “consistently campaigns at the grassroots and policy level for a world that is pro-life and pro-poor, pro-family and pro-racial justice, pro-sexual integrity and pro-creation care.” “We want Christians to look deeply, act justly, and love radically,” says ESA.

Justice and peace are, of course, themes we can all support. What Christians are there in the world who are pro-war and pro-injustice? Even with these themes, however, is it possible that those who are oppressed and suffering need more than a society that is merely peaceful and where people are acting justly? Because “peace” and “justice” are normally situated in light of negative realities, more often than not, the discourse tends to focus on what we should not do in society instead what allows people to be free to live out their vocation to be human. The solutions offered tend to narrowly focus on lofty hoped for visions that deny trade-offs necessary in a broken world.

Additionally, we find the surprising promotion of a ruling class of elites in government having concentrated decision-making power over those with less money and less political power, rather than considering ways to allow people to make decisions that empower them to seek their own solutions to meeting their needs. We need to do more than “end slavery” or “end poverty.” We need to think more deeply about what it means to be human and how we can put people in positions, in accordance with their design by their Creator, to live well. In other words, we need to focus our attention on human flourishing.

In a 2003 article on human flourishing,” Dr. Edward W. Younkins helps us get a sense of the advantages of focusing on human flourishing: (more…)

Since Benedict’s resignation we’ve been treated to almost two weeks of conspiracy mongering about the “real” reasons behind Pope Benedict XVI’s decision to step down. It’s been everything from Piers Morgan’s ceaseless yammering about his “doubts” to theories about the pope hiding out in the Vatican in fear of an arrest warrant issued by “unknown European” entities concerning clergy sexual misconduct, and still lingering hope among some that this time it really was the butler who did it.

Yet, if scandal were the reason, Benedict could have resigned well before this. He was asked about the matter point blank in 2010 by Peter Seewald in Light of the World. Here was his response:

When the danger is great one must not run away. For that reason, now is certainly not the time to resign. Precisely at a time like this one must stand fast and endure the difficult situation. That is my view. One can resign at a peaceful moment or when one simply cannot go on. But one must not run away from the danger and say that someone else should do it.

Perhaps I am naïve but I think the reasons he resigned are actually the reasons he gave us. We live in a world where leaders, Christian or otherwise, are resistant to giving up the reins, where people tend to hold on to power much too long, and where everyone is jockeying for influence. Pope Benedict’s willingness to let go is a refreshing contrast to all this.

And as for the claim that Benedict may try to influence the conclave and the next pope, there is no more influential person in the Catholic Church than Benedict XVI. If maximizing his influence were his goal he wouldn’t have resigned.

I think his resignation can be boiled down to three things: magnanimity, humility, and prudence. I’d like to take a moment to consider each of these qualities in turn. (more…)

Blog author: jcarter
posted by on Wednesday, February 20, 2013

Being made in the image of God, says Art Lindsley, is a powerful concept for finding our vocations and living a purposeful life.

imago-dei

While the image of God remains after the Fall, it is certainly marred and defaced. As we are redeemed, what will we look like when the process is completed?

As God restores us, our unique design in the image of God will shine even more brightly, and our gifts will reach their full potential. We will also look like Christ. Romans 8:29 reminds us that we are being “conformed to the image of his Son.” Jesus is the perfect representative of the image of God, and we are being made like him.

Being made in the image of God provides the basis for our work and vocation. If we are made in the image of God, we share his characteristics. For example, because God is creative, we can be creative in our work. Knowing the basis for our dignity and worth helps us understand we have gifts and talents to employ. I have conducted hundreds of vocational profiles with people who hadn’t discovered their calling because they didn’t think they had anything to offer. Often, traumatic events from their past have defined their identity and kept them from recognizing their dignity, worth, and God-given creativity.

Read more . . .

Flourishing Churches and CommunitiesI recently wrote about the need to reach beyond an earthbound economics, re-orienting our thinking around a more transcendent framework that requires active spiritual engagement and discernment. Even as Christians, far too often we set our focus too strongly on temporal features like material needs, happiness, and quality of life—all of which come into play accordingly—without first concerning ourselves with what God is actually calling us to do as individuals.

Transcendent ends will only come from transcendent beginnings, and those beginnings will only be ordered properly if we take the time to identify what objective truths exist for society and how exactly God is calling us to participate within that broader social framework.

As Charlie Self notes in his book, Flourishing Churches and Communities: A Pentecostal Primer on Faith, Work, and Economics for Spirit-Empowered Discipleship, “cultural, economic, and social institutions are built on transcendent moral foundations,” and rely on spiritually transformed individuals to function and flourish toward God’s ultimate ends. By structuring our institutions around this understanding, we create more opportunity for society to reach past the mere meddling of man.

As Self explains, properly rooted ourselves in transcendent truths opens the door to a broader, fuller approach to “service” itself:

Economic and personal liberties must be united with the rule of law to nurture loving and just expressions and allow all people to flourish. Objective truths, which guide behavior and relationships, do indeed exist. There must be explicit and implicit values that ensure cohesive and prosperous living. The Holy Spirit gives discernment and wisdom, enabling Christians to engage virtuously in commerce and culture without being enslaved by the perversions of liberty caused by rebellion and sin. (more…)

On Catholic Online, Fr. Johannes L. Jacobse praised Pope Benedict XVI for his “deep understanding” of the Christian patrimony of Christendom. “The Christian foundation of culture should be self-evident to most, but in our post-Christian (and poorly catechized) age our historical memory has grown increasingly dim,” he said.

Jacobse, a priest in Naples, Fla., and president of the American Orthodox Institute, also lauded the pope for his work at healing the East-West divide between Roman Catholics and Eastern Orthodox. “The Orthodox wonder about Pope Benedict’s replacement,” Jacobse said. “If the new Pope is a cultural conservative in the mold of Popes Benedict and John Paul II, then we know that the rapprochement of the last four decades will continue. If not, it will be more difficult to find common ground.”

Benedict, he said, also had a deep understanding of the Orthodox patrimony within Christendom.

The Regensburg Address is perhaps the most penetrating analysis of the contribution of Hellenism to Christianity offered by a Western Christian in centuries. (more…)

387px-Rifle_RackUpdate (1/31/2013): David Dunn Responds to my post, Fr. Gregory’s post, and others: here.

Original post:

David J. Dunn yesterday wrote an interesting piece arguing for a ban on assault weapons from an Orthodox Christian perspective (here). First of all, I am happy to see any timely Orthodox engagement with contemporary social issues and applaud the effort. Furthermore, I respect his humility, as his bio statement reads: “his views reflect the diversity of Orthodox opinion on this issue, not any ‘official’ position of the church.” The same applies to my views as well.

I take issue with Dunn, in particular, in his use of the Orthodox principle of oikonomia. As he frames it, it would appear that he has not taken the time to understand it in historical context, distorting his application of the principle to the debate of firearm regulation. Indeed, he appears to have entirely misappropriated this principle, applying it in precisely the opposite manner in which it is traditionally intended. (more…)