Posts tagged with: theology

Peter Greer has spent his life doing good, from serving refugees in the Congo to leading HOPE International, a Christian-based network of microfinance institutions operating in 16 countries around the world. Yet as Greer argues in his latest book, The Spiritual Danger of Doing Good, “service and charity have a dark side.”

The Spiritual Danger of Doing Good, Peter Greer

Pointing to a study by Fuller Seminary’s Dr. J. Robert Clinton, Greer notes that “only one out of three biblical leaders maintained a dynamic faith that enabled them to avoid abusing their power or doing something harmful to themselves and others.” From King David’s power trip with Bathsheba and Uriah to Jonah’s end-of-life anger and selfishness, the Bible is filled with examples of self-destruction amid service.

“When I looked to Scripture for guidance, what I found troubled me,” Greer writes. “Men and women who had heard from God—who even performed amazing miracles—were just as likely to blow it as everyone else.”

And alas, in all of our discussions about how to best serve our neighbors, how often do we focus on surface-level externalities to the neglect of the human heart? How often do we narrow down our “metrics for success” to exclude any discussion or contemplation about the motivations driving our actions or the potential for pitfalls along the way? (more…)

Blog author: jsunde
posted by on Tuesday, July 30, 2013

holiday_beach_356527Over at Think Christian, Aron Reppmann asks whether there is a distinctly Christian way to vacation: “We have learned to approach our work as vocation, a calling from God, but what about our leisure?”

Reppmann notes that one major temptation in modern society is to view vacation as a form of escape. Put in your 40, week after week, and hopefully, in Week X of Month Y, you’ll be able to leave your day-to-day activities behind. Close your eyes, sip your fruity drink, and let it all just slip away.

But escape from what? What does such a view indicate about how we’re approaching our daily work?

The word “vacation” itself doesn’t offer much help for this kind of reflection; with its echoes of “vacant” and “vacate,” it mostly conjures up a sense of absence. Vacationers commonly express a desire to “get away from it all,” but it’s hard to derive a positive sense of vacational vocation from that atmosphere of emptiness. While there’s nothing wrong with taking a break, stepping away – in a word, sabbath – there is also a trap in holding a merely negative definition of vacation…. Vacation understood simply as “getting away from it all” is a sign of a negative concept of freedom.

Reppmann goes on to argue that modern society over-elevates negative freedom — freedom from something — which has led many Christians to forget or ignore the positive freedom — freedom for something — that Christianity is all about.

This, he concludes, leads to an unfortunate imbalance in our thinking on work and leisure: (more…)

A new generation of evangelicals is beginning to re-think and re-examine the ways they have typically (not) engaged culture, with theological concepts like Abraham Kuyper’s common grace leading many to stretch beyond their more dispensationalist dispositions.

Over at Comment, James K.A. Smith offers some helpful warnings for the movement, noting that amid our “newfound appreciation for justice and shalom,” we should remain wary of getting too carried away with our earthly-mindedness. “By unleashing a new interest and investment in ‘this-worldly’ justice,” Smith argues, “the Reformation also unleashed the possibility that we might forget heaven.”

In strange, often unintended ways, the pursuit of “justice,” shalom, and a “holistic” gospel can have its own secularizing effect. What begins as a Gospel-motivated concern for justice can turn into a naturalized fixation on justice in which God never appears. And when that happens, “justice” becomes something else altogether—an idol, a way to effectively naturalize the gospel, flattening it to a social amelioration project in which the particularity of Jesus as the revelation of God becomes strangely absent…

…As a former fundamentalist, it was heirs of Abraham Kuyper who taught me the biblical vision of a holistic Gospel. But I’ve come to realize that if we don’t attend to the whole Kuyper, so to speak—if we pick and choose just parts of the Kuyperian project—we can end up with an odd sort of monstrosity: what we might call, paradoxically, a “Kuyperian secularism” that naturalizes shalom. (more…)

Emperor Theodosius Forbidden by St Ambrose To Enter Milan Cathedral (Anthony van Dyck, 1620)

In the latest issue of Renewing Minds, a journal of Christian thought published by Union University, I examine two different visions of religious liberty. They are roughly analogous to the two versions of the “empty shrines” of secularism described by Michael Novak and George Weigel, respectively, as well as to the visions of the American and the French Revolution. One has to do with the freedom of the church from state control, and the other has to do with freeing the public square from religion.

My piece, “Principle and Prudence: Two Shrines, Two Revolutions, and Two Traditions of Religious Liberty,” is one of the freely accessible preview articles available at the journal’s website. Check out the rest of the contents for this theme issue on religious liberty, and consider subscribing for the rest of the fine content.

After examining some of the premodern history of religious liberty, I pivot with a query about the relevance of Neuhaus’ law:

Given the developments since the sixteenth century, we might wonder if there is a secular corollary to that axiom from Richard John Neuhaus, “Where orthodoxy is optional, orthodoxy will sooner or later be proscribed.” Neuhaus wrote this in 1997, and was talking specifically about orthodox doctrine within the context of the church. As he concluded, however, “Almost five hundred years after the sixteenth-century divisions, the realization grows that there is no via media. The realization grows that orthodoxy and catholicity can be underwritten only by Orthodoxy and Catholicism.”

As a devotee of neither Orthodoxy nor Catholicism but who is deeply concerned with orthodoxy and catholicity, I am inclined to wonder if Neuhaus’ Law, as it has come to be called, applies only to Protestantism. In fact, given the secularization that both Kuyper and Gregory point to in their own ways, it seems worthwhile to consider whether Neuhaus’ Law might be applicable outside the church, to the liberal political order as such. If so, the recognition that there is no via media might well apply to the purported neutrality of the secular state.

I conclude that these two visions of religious liberty are, in the end, irreconcilable: “We are faced then, with two competing and ultimately antithetical visions of religion and society. One is the way that leads to life and the other the way that leads to death.”

Read the whole thing at Renewing Minds.

tworoadsOver at Fare Forward, Cole Carnesecca provides some great insights into how we should think about calling, offering some similar sentiments to those expressed in my recent post on family and vocation. “Whatever else you may think you are called to,” Carnesecca writes, “if you have a spouse and children, you are called to your family.”

Focusing on the troubled marriages of Methodism founder John Wesley and Chinese evangelist John Sung, Carnesecca explains how a misaligned and over-spiritualized concept of calling can lead us to neglect our basic responsibilities:

We often can over-spiritualize [calling], defining it as a single God-ordained path or the type of thing that comes to the missionary or pastor but not to the lay member. Or we under-spiritualize it, thinking of it as more and no less than a “career.” Both of these approaches miss two crucial points about calling.

I like to describe calling (in my other life as a youth pastor) as the meeting point of opportunity and obligation—what we are capable of doing and what we are responsible for. I mean this to apply to more “everyday” forms of calling— the way that God leads and guides individuals into life choices and experiences—and not the more “Damascus Road” forms of calling that are less difficult to understand. But for any form of calling, both opportunity and obligation must be taken into account and both can be misunderstood.

Indeed, through an orientation of ultimate obedience to God — “thy will be done” — it seems impossible to separate the two. God will not call us to areas that will involve a breaching of basic obligations and responsibilities, whether to the family or otherwise. Likewise, he will not call us to something like family if it will mean the destruction of our God-ordained purpose in this life. (more…)

This past weekend, I had the privilege to attend and present a paper at the 2013 Kuyper Center for Public Theology conference at Princeton Seminary. The conference was on the subject of “Church and Academy” and focused not only on the relationship between the institutions of the Church and the university, but also on questions such as whether theology still has a place in the academy and what place that might be. The discussion raised a number of important questions that I would like to reflect on briefly here.

In the first place, I was impressed by Dr. Gordon Graham’s lecture on the idea of the Christian scholar. He began by exploring a distinction made by Abraham Kuyper in his work Wisdom & Wonder. Kuyper writes (in 1905),
(more…)

albert-mohler1In a recent post on leadership and stewardship, Albert Mohler argues that although “Christians are rightly and necessarily concerned about leadership,” we often exhibit a tendency to “aim no higher than secular standards and visions of leadership.”

Instead, Mohler argues, the Christian is called to “convictional leadership,” something defined by fundamental Biblical beliefs that are “transformed into corporate action,” rather than a general deference to the status quo of secularist thinking:

Out in the secular world, the horizon of leadership is often no more distant than the next quarterly report or board meeting. For the Christian leader, the horizon and frame of reference for leadership is infinitely greater. We know that our leadership is set within the context of eternity. What we do matters now, of course, but what we do matters for eternity, precisely because we serve an eternal God and we lead those human beings for whom he has an eternal purpose.

In the past, I’ve described this as a tension between “earthbound thinking” and a more transcendent economic order, one in which we are driven by active obedience to God, empowered and directed by the wisdom of the Word and the power of the Holy Spirit. Even for Christians, it can be easy to acknowledge God’s overall message even while pursuing our own humanistic methods to pursue it — embracing his message of salvation, redemption, love, grace, and mercy, even as we look to our own earthbound plans and schemes for ways to “implement” God’s will. (more…)

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…)

PovertyCure was featured in Forbes Magazine last week. Alex Chafuen, one of Acton’s founding board members, featured PovertyCure in his article on champions of innovation. He writes:

A new multifaceted initiative, called PovertyCure, provides abundant materials and resources for those who want to create lasting solutions to poverty. The program is founded on the conviction that each human person can be a source of great creativity. It highlights the incentives needed to unleash the entrepreneurial spirit that fills the developing world.

Chafuen also calls attention to PovertyCure’s focus on the big picture:

Many intellectual entrepreneurs and some of their donors and “angel investors” tend to be single-product champions. They focus on only one element in the road to reduce poverty, e.g., women rights, property titles, vaccines. This could lead to neglect of the fundamental problems that impede successful outcomes in their area of work… A fruitful dialogue among participants in PovertyCure can increase the chances that poverty or “human flourishing” programs will be structured with the proper incentives.

Instead of focusing on what we can do to solve poverty, the real question is how do people in the developing world create prosperity for their families and communities.

Learn more about PovertyCure, their network of over 180 organizations, and order the new PovertyCure DVD-Series, a 152-minute documentary-style series that challenges conventional thinking and explores the economic and theological foundations of human flourishing.

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…)