Social Justice And The Gospel: The Statement Framers Panel

This is a great discussion on a serious topic that is plaguing the modern Church community on a global scale. Take the time to watch it and start to examine where your Church lands on this topic. How much is the social justice movement influencing your pastors, priests, and leaders?

How Should One Die?

With the death tolls rising due to rioting, law-enforcement misconduct, and general hatred, R-Rated Religion thought it might serve the public by giving a theological look into death and dying. This is known as Thanatology, or the study of death (and yes this is where Thanos got his name).

than•a•tol•o•gy \ˌtha-nə-ˈtä-lə-jē\ noun
[Greek Thanatos + English -logy] circa 1842: the description or study of the phenomena of death and of psychological mechanisms for coping with them—than•a•to•log•i•cal \ˌtha-nə-tə-ˈlä-ji-kəl\ adjective—than•a•tol•o•gist \-ə-ˈtä-lə-jist\ noun

With society thrust into chaos and identity political animous so rampant everywhere, looking into death and the process of dying seemed appropriate. So the question is: How should one die?

End of life (EOL) circumstances compel people into a world of thanatology that is both confusing and stressing. It is important, to the Christina way of life, to have a sound personal theology of death and dying that is pragmatic and deeply biblical. This article takes a stab, albeit minimally, at the question of how one should die while drilling down into theological doctrines that support such viewpoints. “To confront human mortality is a basic human need. Any theology that ignored death would be inadequate, and any philosophy of life that avoided providing an answer to death, superficial.”[1]

A good starting point is looking at the quality of life versus quantity of life issue. This is very relative in modern society because so much of what we see on television, in movies, and through social media is an obvious glorification of the rich and famous. Society has fully endorsed the view that life is all about quantity over quality. The more you can acquire the better your life must be, right? Case in point; we elected a reality television billionaire to the office of the President of the United States. Just a decade ago he was shaving Vince McMahon’s head at Wrestle Mania XXIII; remember perspective matters.  I am not sure you can get more egregious than that. Fame and fortune are king and America is the land of kingmakers. But is this view biblically sound? Does it comport with New Testament teaching? Of course not, that is self-evident. The Bible teaches believers to live a life of caution focusing on quality relationships lived out in the service of God and to one another:

“Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal, but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. For where your treasure is, there your heart will be also” (Matthew 6:19 ESV).

And what are treasures in heaven? The only thing that goes to heaven – people. This passage is very clear that an individual’s life should be measured by his/her good works and moral righteousness in the service to God’s Kingdom. Once you realize this elemental principle, you can view death or dying pragmatically and theologically.

Learning a good balance of quality of life with the quantity of life is rooted in truth perspectives. Some of these viewpoints are complicated and extremely hard to bear. The Bible holds a strong focus on the quality of life one is exhorted to lead underpinning God’s sovereign hold on everyone’s quantity of life. This points us to focus on living a good life in service to His kingdom while he blesses our life in kind. This narrative is played out everywhere in the Old Testament.

This puts people in a quandary of what does the quality of life means once we are confronted with actual sickness and disease. This question is metastasized when relating to EOL situations. A person’s view of their quality of life drastically changes once the issue of death or dying arises. “Quality of life is often related directly to the number of physical symptoms that the patient is experiencing. Controlling physical symptoms for the patient may be the key nursing intervention that impacts the patient’s overall QOL”[2] It often pits people’s comfort and control against God’s sovereign rule and brings into questions of mankind’s ability to control his/her own destiny. Just like in Eden, when men/women put their own will above that of God, it never turns out in their favor.

Not always are the physical effects of one’s prognosis or circumstance paramount to the quality of life. Some of us might be more concerned about the cognitive and mental abilities that are often sapped by disease, especially with a primary diagnosis of Alzheimer’s, dementia, or mental illness. “The Reisberg Functional Assessment Staging (FAST) scale can provide specific levels at which one may determine that a continued quantity of life is undesirable, given the diminished quality one is experiencing.”[3] This issue is so detrimental to EOL situations concerning mental illness and depression so much so that countless sufferers have opted out of life voluntarily in lieu of further medical treatment. Sound biblical doctrine in the realm of thanatology could have averted these situations or assuaged the stress they caused.

The key theme in balancing quality and quantity can be found in the book of Micah. When asked of what God requires of us, a simple but profound answer is given: “He has told you, O man, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God” (Micah 6:8). As long as we follow His directives and live within His will while furthering His kingdom by loving one another, God will provide the perfect quantity that each of us requires, just as His sovereign reign is declared throughout the Bible:

“Remember this and stand firm, recall it to mind, you transgressors, remember the former things of old; for I am God, and there is no other; I am God, and there is none like me, declaring the end from the beginning and from ancient times things not yet done, saying, ‘My counsel shall stand, and I will accomplish all my purpose,’ calling a bird of prey from the east, the man of my counsel from a far country. I have spoken, and I will bring it to pass; I have purposed, and I will do it” (Isaiah 46:8-11 ESV).

Living within the will of God guarantees the quality of life God desires for us and when our end approaches, that quantity of life pressures and decisions line up with His sovereignty rather than the human need for control. Just as we cannot control the society around us or its chaotic direction, we cannot (with minor exceptions like health and physical wellness) fully control how we eventually meet our maker.

After-life Realities

Dealing with EOL circumstance and realities lead people to contemplate potential impacts on after-life outcomes. This goes to the heart of coming to grips with how one should die. The afterlife is the prize, or ultimum focus, of believing mortals. We, as Christians, look to the afterlife with reverence and anticipation whereas other realities see it as bleak, scary, or nebulous.

Practically, all death is scary. Ceasing to exist would be frightening to everyone; however, to the believer in Christ, death is just an open door to eventual glorification. It is the culmination of the work of Jesus Christ on the cross, his promise of substitutionary atonement.[5] From this basis, death is a privilege afforded to those who live in Christ and walk in obedience to the will of God. Like most paradoxical scenarios that pit the Kingdom of God against the secular world, death is just the beginning!

Theologically this viewpoint has real-life realities in the here and now of the Christian life. Paul writes:

 “You foolish person! What you sow does not come to life unless it dies.  And what you sow is not the body that is to be, but a bare kernel, perhaps of wheat or of some other grain.  But God gives it a body as he has chosen, and to each kind of seed its own body.  For not all flesh is the same, but there is one kind for humans, another for animals, another for birds, and another for fish. There are heavenly bodies and earthly bodies, but the glory of the heavenly is of one kind, and the glory of the earthly is of another. There is one glory of the sun, and another glory of the moon, and another glory of the stars; for star differs from star in glory” (1 Corinthians 15:36-41 ESV).

Paul is not only indicating a physical resurrection but fighting against the modern-day philosophy of the times in juxtaposition to ethical virtues and moral direction. As Paul Brown writes about first Corinthians fifteen; “Paul argued for the veracity and nature of the future bodily resurrection in light of the Greco-Roman mores of those who denied the future resurrection, and also proposes how right convictions called for moral obligation.”[6] Believing in the realities of the afterlife called into question our moral obligations of the hear and now. Obedience to the word and will of God leads us to Christ, that leads us to salvation, and eventual glorification.

The most difficult reality of the afterlife is judgment. If eternal salvation in heaven is the ultimum focus than eternity in hell due to an unjustified life lived should be the ultima bello suscipiendo deterreat (ultimate deterrent). Judgment should be viewed as something already bought and paid for by the work of Jesus Christ at Calvary; not something earned or worked for. Judgment is interlocked with resurrection; “and yet the judgment itself was associated with the resurrection of the dead and with the second coming of Jesus, which would take place at the end of history (Matt. 25:31–46)”.[7] To view judgment, void of the resurrection will surely throw one into the realm of disparity, torment, and guilt. When dealing with judgment, the believer embraces grace; anything else is a defeatist way of viewing the afterlife.

Challenges with EOL decisions and Public Policy

There is much to be debated and discussed when we think of EOL decisions. One highly debated encompasses challenges of integrating personal preferences and public policy in end-of-life standards and decisions. This topic pits the government against medical institutions against insurance entities against individuals and families. It becomes a hodgepodge of humanity subverting the sovereignty of God. When it comes down to these sensitive issues, we must realize one axiomatic fact: “that God is free and able to do all that he wills; that He reigns over all creation and that his will is the final cause of all things. This is often expressed in the language of kingship.”[8] Digging too deeply in the controversial tidings of how humanity controls and subverts death and dying should never elevate the Christian into believing death can be conquered without the hope of Jesus Christ; “I am the resurrection and the life. Whoever believes in me, though he dies, yet shall he live, and everyone who lives and believes in me shall never die” (John 11:25-26 ESV).

This is to say that no one should ignore the division and perils of death and dying pitted against public policy and the establishment institutions. Fighting for health care and provisions during the dying process is a noble and worthwhile cause; however, it should be noted that it is a much more recent cause. Demetra M. Pappas writes: “Hoefler and Kamoie observe that before the turn of the century, there existed patient mortality rates of 25% and medical staff mortality rates of 10% per year; many members of both groups succumbed to acute infections derivative of their presence, rather than their role, in hospitals”[9] This shows the mere lunacy of viewing EOL conflicts with public policyholders or administrations centuries old. Context is important and it would behoove the populace that EOL challenges today are nothing like EOL challenges hallowed in the annuls of pre-modern medicine. In most cases, people died giving care to the people who were dying by the mere presence of location. It is valuable that we deal with death patiently and with steadfast obedience knowing God is working all things to his pleasure (Romans 8:28) and desires, that might include suffering (1 Peter 3:17) for His will above our own.

Death and dying situations might be the most difficult circumstance to meet God on His terms, not our own. It rips at the core of human existence, that death beckons us from birth. It is our innate will to fight death on all levels; philosophically, theoretically, and theologically. This could not be further from the truth. It is in death that Christians should embrace life and that life is found in the living, revealed, and written word of God. “God sustains his creation. He directs and guides all creatures to fulfill the purpose of their existence. In so doing, he is working out His eternal purpose in the lives of individuals and nations. That purpose finds its center in the church.”[10] This is known as divine providence and it is God’s way of showing mankind that His will be done, on earth as is in Heaven. A theology professor once said: “it is not until you actually understand death and that understanding now allows you to truly live.”

Bibliography

Anderson, Ray Sherman. Theology, Death, and Dying. Eugene, OR: Wipf and Stock, 2012.

“Atonement Theory and Its Impact.” South University. MIN7561 W4L4, 2016. https://myclasses.southuniversity.edu/d2l/le/content/52238/viewContent/2092143/View.

Brown, Paul J. “Bodily Resurrection and Its Significance for Ethics: a Study of 1 Corinthians 15.” Trinity Journal 34, no. 1 (2013): 78–79. https://www.thecampuscommon.com/library/ezproxy/ticketdemocs.asp?sch=suo&turl=https://search-ebscohost-com.southuniversity.libproxy.edmc.edu/login.aspx?direct=true&db=rfh&AN=ATLA0001941100&site=eds-live.

“Factors in the Equation.” South University. MIN7561 W2L2, 2016. https://myclasses.southuniversity.edu/d2l/le/content/52238/viewContent/2092134/View.

Manser, Martin H. Zondervan Dictionary of Bible Themes: The Accessible and Comprehensive Tool for Topical Studies. Grand Rapids, MI: Zondervan, 2009.

Nichols, Terence L. Death, and Afterlife: a Theological Introduction. Grand Rapids, MI: Brazos Press, 2010.

Pappas, D. M. “Recent Historical Perspectives Regarding Medical Euthanasia and Physician-Assisted Suicide.” British Medical Bulletin 52, no. 2 (1996): 386–93. https://doi.org/10.1093/oxfordjournals.bmb.a011554.

Sawyer, M. James. Survivor’s Guide to Theology. Grand Rapids, MI: Zondervan, 2006.

Thompson, Shannon. “Intraperitoneal Chemotherapy for the Treatment of Ovarian Cancer: Quality of Life versus Quantity of Life.” Journal of Gynecologic Oncology Nursing 17, no. 1 (2007): 13–16. https://www.thecampuscommon.com/library/ezproxy/ticketdemocs.asp?sch=suo&turl=https://search-ebscohost-com.southuniversity.libproxy.edmc.edu/login.aspx?direct=true&db=rzh&AN=106291023&site=eds-live.

Footnotes:

[1] Ray S. Anderson, Theology, Death and Dying (Eugene, OR: Wipf & Stock, 2012), 1.

[2] Shannon Thompson, “Intraperitoneal Chemotherapy for the Treatment of Ovarian Cancer: Quality of Life versus Quantity of Life.,” Journal of Gynecologic Oncology Nursing 17, no. 1 (2007): pp. 13-16.

[3] “Factors in the Equation,” South University (MIN7561 W2L2, 2016), https://myclasses.southuniversity.edu/d2l/le/content/52238/viewContent/2092134/View.

[4]  Unless otherwise noted, all scripture is taken from The Holy Bible: English Standard Version.

[5] “Atonement Theory and Its Impact,” South University (MIN7561 W4L4, 2016), https://myclasses.southuniversity.edu/d2l/le/content/52238/viewContent/2092143/View.

[6] Paul J Brown, “Bodily Resurrection and Its Significance for Ethics: a Study of 1 Corinthians 15,” Trinity Journal 34, no. 1 (2013): pp. 78-79.

[7] Terence Nichols, Death and Afterlife: A Theological Introduction (Grand Rapids, MI: Brazos Press, 2010), 162.

[8] Martin H. Manser, Zondervan Dictionary of Bible Themes: The Accessible and Comprehensive Tool for Topical Studies (Grand Rapids, MI: Zondervan, 2009).

[9] D. M Pappas, “Recent Historical Perspectives Regarding Medical Euthanasia and Physician-Assisted Suicide,” British Medical Bulletin 52, no. 2 (January 1996): pp. 386-393, https://doi.org/10.1093/oxfordjournals.bmb.a011554.

[10] M. James Sawyer, The Survivor’s Guide to Theology (Grand Rapids, MI: Zondervan, 2006), 298.

A Crass Biblical Commentary on the Riots!

Riots Cause More Death!

The death of George Floyd, however tragic and unjustified, has echoed carnage and chaos that few could have predicted. I, for one, am tired of pundits coming onto television programs with long admonishments of the death of Floyd before condemning the riots, as if one is inexplicably tied to the other. Why do we have to preface our denunciation of murder before we can weigh in on mass destruction and lawless behavior? Everyone can agree that murder is wrong. I think that matter is settled. No one likes murder or thinks that murdering someone based on their skin color is laudable. Those who do only find their voice on fringe social media outlets or MSNBC. Stop race-baiting us fair-minded Americans!

This is how the left has hijacked the conversation. It is like when you see someone denounce slavery before they make a case against the absurdities of reparations, or when someone feels like they need to inform you of their gay/lesbian third cousin before they give you their opinion on gay marriage. Why are we so scared of having a sane opinion? Because of fear, and look and where that has led us. Cities nationwide (and oddly organized) being destroyed, rioters hurting others, and now lives being lost. Does the death of Geroge Floyd suddenly become vindicated when this Federal Protection Service Officer was killed? When does the insanity stop?

The sad truth is that it never stops. The social media genie is out of its bombastic bottle and that hatred and animous of the masses are never going back in. Take a few minutes and scroll through the acrimony online, from both sides, of what they think is going on in America. Many are blaming Trump, others are defending officer Chauvin, some blame fake-news, while many indict socialism. No cool heads out there at all.  This is an American shit-show of epic proportions!

One lady on Facebook was feuding with someone else on Facebook by blaming all this chaos on Trump’s wall…yeah, that makes sense. In an attempt to assuage the hostility; allow me to commentate on these events for the cooler heads out there and anyone else  who may need this too makes sense:

The death of George Floyd is tragic and horrible. Any sane person wishes it never happened. We expect justice to be served swiftly and without prejudice. As members of the faith-based community, we are tasked to not only pray for the family members of George Floyd but that of officer Chauvin and his family, that will no doubt come under persecution and discrimination. In addition, we are entrusted to pray for the justice system and people in authority who shall be called to carry out said justice. George Floyd is the victim, his assailant was the officer Chauvin. The alledged (remember innocent until proven guilty) crime is murder. Likewise, in the riots, the rioters are the assailants. The victims are business owners (some are people of color) and now federal officials. The crime is tyranny, destruction of public (and private) property, and now murder. One is not better than the other and one does not justify the other. They both suck!

Now, if that did not make sense to you or, in effect, further enraged you as to the social injustice in America: YOU ARE THE PROBLEM, NOT THE SOLUTION. My advice to you is to shut down all your social media accounts, withdraw from University where you major in women’s gender/diversity studies, and purchase a King James Bible (old faithful) immediately. Open it to the book of Matthew and read until you realize what TRUTH is.  God, and humanity, do not need your voice out there mucking up sane discourse for the rest of us. God Bless!

All Girl Boy Scout Troop???

All Girl Boyscout Troup?????

Is anyone finding this funny? Who can see the corrosive nature in this? How does this make any sense? The answer, unfortunately is the cancel culture of the American left, specifically new-wave feminism. It is dangerous, unbiblical, and anti-men. I would like to say that I feel sorry for the Boyscouts of America but they had given up the fight decades ago. This was just a matter of time.

Instead of re-shaping the Girl Scouts to cater to the needs of a more aggressive outdoor itinerary, they have attacked the BCA (Boy Scouts of America) and invaded it. This is so typical of the feminist left. The article opens with: "Anything boys can do, girls can do, too;" as if that is what men are debating these days. Men have surrendered that ground decades ago and continue to be culturally pummeled by aggressive feminism everywhere. It has turned the average male into a whiney, controlled, yes-man; eagerly to please any female within ear-shot in fear of being called a misogynist. We can partly thank the #MeToo movement for only exacerbating this issue [see our earlier post that tackles this issue: https://rratedreligion.wordpress.com/2018/03/01/im-a-hypocrite-me-too-exposing-the-hypocrisy-of-hollywoods-me-too-contradiction/].

The logic behind this should be offensive to women who care about cultivating their own identity separate from men. Why not re-cast the girl scouts to offer more historically masculine badgework? No, that doesn't go far enough. They have to actually transmogrify the Boy Scouts to fit their narratives. This troop is a troop of all girls wearing Boy Scout uniforms; how asinine is that? Think about the pure idiocy of this: Girls wanting to be scouts, but not girls scouts, they want to be boy scouts,  still as girls, but as boy scouts, still as girls! What?????? It is almost too stupid to write.

This has Romans 1 written all over it and is what happens when we give up our Christian prerogatives to please the secular world; "And since they did not see fit to acknowledge God, God gave them up to a debased mind to do what ought not to be done. They were filled with all manner of unrighteousness, evil, covetousness, malice. They are full of envy, murder, strife, deceit, maliciousness" (Romans 1:28 ESV). Can you really blame feminism for this? I think not entirely. The BSA ushered this in years ago when they allowed mission drift in the organization and slowly, over time, stepped further and further away from their Christian roots. This is what happens when you allow the pressures of secular social change to strip away Christlike discipleship in your organization. This may seem harsh but the truth is so often harsher than can be realized, it is why people are so averse to it.

Pray for these girls, their parents, the troop leaders, and the Boy Scouts of America. But most of all, pray for radical feminism in America, and on a global scale, it is deconstructing the family while attacking biblical family doctrine worldwide.

Conflict - A Biblical Look

The term conflict invokes mostly negative connotations within secular societies, faith-based communities, and religious organizations. Aside from competitive sports or sanctioned debate, conflict comes with a certain amount of baggage that tends to send those involved into fits of angst or anxiety. Concerning the theological nature of conflict; biblical doctrine provides a much more positive acceptance on this age-old pejorative that gives us all, as persons of faith, a chance to use conflict for the glory of God and the good of humanity. Moreover, the Bible gives us many examples of how to properly respond to conflict while ensuring that we serve God, and each other, with a healthy attitude and proper response.

Although the subject of conflict and the biblical look into how we handle conflict, as believers, is too vast a topic to answer is a simple article, we will look at just one aspect of doctrine: the Sovereignty of God and His relationship to humans during times of conflict. Ultimately sound theology always goes back to God. It is His glory and His worship that should prevail in all situations between human to human struggle; "For from him and through him and to him are all things. To him be glory forever. Amen" (Romans 11:36 ESV). Sovereignty is a controversial subject so we will not open that pandora's box, at least not yet. Suffice it to say that R-Rated Religion holds the position that God has complete and utter sovereignty in all matters, in all situations, and concerning all subjects, and has had this from the beginning of time until the end of time, and beyond. This is important in that it is the theological underpinnings of why we attempt to bring in the triune God (Father, Son, Holy Spirit) to our conflicting situations.

Relating to the character of conflict inherent in scripture; “the Bible teaches that we should see conflict neither as an inconvenience nor as an occasion to force our will on others, but rather as an opportunity to demonstrate the love and power of God in our lives.^[1]” We saw this in Genesis with God’s promise to give Sarah and Abraham a child. Sarah's willingness to force her will over the will of God to bear her a child in old age had a catastrophic effect that still plagues the middle-east, to this day, with hatred and resentment. Think of the generations of conflict spawned from this inability to allow God’s sovereign promise through patience. We must not put our will over that of God’s. Much like suffering, conflict allows God to show us our true nature in congruency with his grace and mercy. When we rush to judge others in times of strife, before allowing God to intervene and mediate, we tend to lose sight of true grace over self-indignation; “mercy triumphs over judgment” (James 2:13 ESV).

Pertaining to how we answer these issues, Ken Sande writes: “Conflict provides opportunities to glorify God, to serve others, and to grow to be like Christ. These opportunities, which are sometimes described as being faithful to God, being merciful to others, and acting justly ourselves, are commended throughout Scripture.^[2]” Christians need to take these instances of conflict as opportunities to glorify God in all things (2 Corinthians 4:15). Once we do that, we can then realize that this is actually an opportunity to serve one another for the glory of God. This is hard to do but will yield results not normally imagined in our secular society. It is best to view conflict as a means of opening biblical erudition by bringing all members involved into the wisdom and logic of the word of God. We can use scripture to teach and guide ourselves out of strife while enriching our witness and Christlike discipleship.  “Conflict is especially effective in breaking down appearances and revealing stubborn pride, a bitter and unforgiving heart, or a critical tongue. ^[3]” These issues are at the core of most contentious situations; however, scripture deals directly with all problems giving guidance and understanding to all the parties involved.

This barely scratches the surface of biblical conflict. Look for more articles on this subject as we will circle back on this topic, from time-to-time,  with more in-depth situations and theological topics that relate to strife and acrimony.

In closure, I believe one constant is evidently pervasive throughout the entirety of both testaments; that conflict is inevitable and without cause to distinguish anytime soon. From the first book of Genesis to Revelations, and all the books in between, conflict is continual and ubiquitous. It seems to be at the core of every teaching in scripture. One could conclude that understanding conflict, and its place in our history and faith will better advance one’s understanding of God’s grace in our lives when handling suffering, defeat, and triumph; "to act justly and to love mercy and to walk humbly with your God” (Micah 6:8). It is through conflict that we allow God to reconcile our differences; that we can successfully overcome correlated strongholds in the secular world so riddled with strife. So the next time you find yourself embroiled in conflict, with yourself, a loved one, or an enemy, focus on how that brings Glory to God by abiding in His word. It will get you through your trouble one-hundred percent of the time. The Bible guarantees it! 

Footnotes:
^[1] Ken Sande, The Peacemaker: A Biblical Guide to Resolving Personal Conflict, 3rd ed. (Baker Books, 2004), pg. 31.
^[2] Ibid, 40-41.
^[3] Ibid, 37.

Bibliography:
Sande, Ken. The Peacemaker: A Biblical Guide to Resolving Personal Conflict. 3rd ed., Baker Books, 2004.

"Theodicy"​ (the vindication of divine goodness and providence in view of the existence of evil.)

The issue of suffering is probably the most controversial and dogmatic of our time. The question of mankind's suffering is deep-seated and relativistic to every person who populates this great global community. Countless man-hours have been poured into books, lectures, debates, etc. about the issue of suffering; leading us all to no congruent answer. No matter the interpretation or hermeneutical conclusion, suffering exists and it is here to stay. The existence of suffering in the world is as enigmatic and exploratory as the creation and exploration of the cosmos. However, I will charge us all with just one principle concerning this issue: Do not fret with which you have no control.

Ultimately God has the only answer to his benevolence and our suffering. It is an important issue and very dear to some of us who have suffered so much. There have been very insightful authors in the last century that have published extensively interpreting God’s place, relative to our pain, in the world. In some circumstances, we do have the ability to prevent suffering from grasping hold of our lives. How many times do we inflict the pain in our lives, through random acts of buffoonery or carelessness? Moreover, how often is our suffering derived from the lack of implementing God’s purpose in our lives?

But the crux of the “suffering question” stems from those situations that are based out of uncontrollable accountancy. How do we account for God’s grace in the natural suffering of innocence or repentance? It is out of this question that I should base my hypothesis.

I just want to give a basic theme to help assuage our testimony regarding the postulation of suffering. Do not dwell on what caused suffering in our lives, but give focus on what it can bring to our future. Dr. Ravi Zacharias asked in his book The Grand Weaver, “How can you meet God in all your appointments and your disappointments?” If you are spending all your time in grief wondering why this has happened to you (or another), how can you see what good God can bring to you out of it? We need to remember our faith, and God’s promise: “We are assured and know that [God being a partner in their labor], all things work together and are [fitting into a plan] for good to those who love God and are called according to [His] design and purpose.” (Romans 8:28 ABV) He has the capacity to subvert evil, bringing good in its aftermath. God will find a way to turn our suffering into either peace or a testament to his favor. This may be hard at times, but we have to keep the faith and not sit in pity for circumstances.

Suffering is a matter of point of reference. Remember the old colloquialism “there are two sides to every story;” let’s change that to “there are two sides to every story of suffering.” On the one side there is pain, grief, and accountancy: why am I hurting; I can’t take this pain anymore God; why have you done this to me Lord? We either blame God for this peril in our life (as if it were God’s fault) or we question why he allowed this to happen to us. On the other side of suffering are humility, reverence, and faith. Humility is required to understand that we are going through something important and trying. We need to understand that anger or pity doesn’t help the situation. Reverence: that God is here with us and hasn’t left us. God is going through this with us. Faith means the understanding that no matter the circumstance, Jesus Christ will find a way to turn this tragedy into triumph.

Notice I didn’t use the word optimism. So many people try to convince us to find the good in all things. To find the joy in pain. Be positive about your troubles. Is your cup half-full or half-empty? I ask you if the cup contains poison in it, does it matter if it is half-full or half-empty? How are we to be positive about a two-year-old with terminal cancer? What joy can be found in the decimation of thousands due to a natural disaster? What good can be found of a child raped by his/her family member?

If we walk around looking for jubilation in suffering, we will find only skepticism and doubt. Let me put forth a scenario given in history; how exhilarated was Jesus Christ during his crucifixion. But we can ask what did the crucifixion bring to all of us? How about the salvation of all mankind and the ability for eternal life?

Our suffering should draw us closer to God not away from him. We need to use the suffering in our lives to enrich our testimony and help comfort others who are hurting alongside us. Suffering can be a gift if you allow it to be. People tend to resonate better with empathy than they do with sympathy.

We can all sit around and feel sorry for ourselves and pity one another. We can sit in classrooms filled with doubt and blame. We can even question the existence of God in the presence of such unexplainable atrocities. Ultimately, will this stop the pain from happening? Good things happen to bad people. Bad things happen to good people. Questioning the existence of suffering in our life is like trying to predict tomorrow; you cannot quantify what has yet come to pass. “For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.” (Roman 8:18 KJV) God will use our pain as his instrument for good. Our successes, trials, and tribulations will be the composition of our testimony. Stay steadfast in your devotion to God, and all the faith of his promise to carry you through all things. The suffering of man will extrapolate the testament of his potential.

                   Bibliography

Zacharias, Ravi. The Grand Weaver: How God Shapes Us Through the Events of Our Lives. Grand Rapids, Michigan: Zondervan, 2007.

Charismatic Movement: Defining Key Terms | Justin Peters & Costi Hinn - ...

This is one part of an entire series SO4J-TV featuring an in-depth discussion with Justin Peters and Costi Hinn. We strongly recommend that you take the time and listen to this. They do a great job of outlining the Charismatic movement, its origins, theologies, and heresies. If you happen to know people in these movements, these discussions will help you understand it with clarity and love. If you only have time to watch one, this is the one you should take the time to watch.



For further reading look to Strange Fire by John Macarthur Jr. and Defining Deception by Costi Hinn. Remember, never be naive in what you believe, faith is something you work at, not just hold. God Bless!

Science Vs. Religion

One of the biggest areas of diversity disparity between church and community is the notion that science and religion are unable to co-exist. This notion of science versus religion debacle is ruining faith in our youth and unifies an unhealthy stereotype that followers of Christ are illogical, stupid, or uneducated. This growing disparity is slowly dissipating, in the last decade or two, but not without its resistance from both sides of the aisle.

Typical what lies at the root of this opposition is evolution. People tend to conflate all of science with evolution. According to Pew Research, “The rejection of evolution by most evangelicals is largely mirrored by their churches, such as the Southern Baptist Convention and the Lutheran Church-Missouri Synod, which explicitly reject the evolutionary theory as conflicting with what they see as biblical truth.”[1] The church seems to exacerbate this topic, leading many of its followers to reject most of the science; or at the least, highly skeptical of its use and function.

You can trace this feud back to the early stages of modern science. The Roman Catholic Church took issues with what many scientists were concluding in their findings and research. This did not pose a threat to the Bible; however, it did threaten what certain prominent theologians were saying about the origins of the Universe. It was “the church” that got it wrong, not the scientist. On the contrary, many early scientists were theologians of devout faith. The father of modern science, Galileo, was a deep man of faith that viewed science as a way of discovering how God reveals his glory through nature, not in opposition to it. For this, he was highly persecuted. Giordano Bruno, an Italian friar and an ordained priest, was put to death for the crime of heresy,  by the Roman Catholic Church in 1600 for his views in astrology.

Ironically it was another religious movement (the Scopes trial of 1925) that advanced the spread of evolutionary teaching in public schools which have been upheld by the supreme court concerning the separation of church and state. According to Pew Research Center; “In spite of efforts in many American states and localities to ban the teaching of evolution in public schools or to teach alternatives to evolution, courts in recent decades have consistently rejected public school curricula that veer away from evolutionary theory.”[2] In an attempt to ban evolutionary theory taught in public schools it did the very opposite. It is the faith community that has cut off its nose to spite its face and continues to drive the younger generation into the arms of evolution.

Over the centuries, as mankind was making some of its greatest contributions to society, the Church was destroying what they refused to understand. You could imagine the line in the sand this did to future men of faith, who had a passion for scientific discovery. Logically this makes perfect sense; if someone in history had a propensity for mathematics, biology, or physics, but key religious figures openly attack their methodologies because it did not comport to their subjective biblical interpretation; wouldn’t people begin to question the validity of that interpretation?

This is what undergirds the whole theological/scientific battle for authority. One of the enormous problems with mankind is not owning our faulty history. All too often are past discretions left forgotten, but it never stops us from repeating them again. You don’t have to embrace the past, to own the past. Many orthodox religions of today are still toying with this conundrum. The United State is seeing this with post-modernism and subjective truth theory; just read the book of Judges: “everyone did what was right in his own eyes” (Jdg 17:6 ESV).

The answer to this disparity is a community of faith-based scientists who espouse the peaceful co-existence of the Bible and scientific study. This then needs to be supported and promulgated by church communities across the globe, not resisted. Dr. Hugh Ross has been heading projects like these since the early nineties with his Reason to Believe website and lectures.[3] Likewise, Dr. Francis Collins, who headed the human genome project, founded Biologo.org; “BioLogos invites the church and the world to see the harmony between science and biblical faith as we present an evolutionary understanding of God’s creation.”[4] This organization is rolling out a curriculum that presents the evolutionary theory and intelligent design to be taught in schools from of scientific/biblical perspective. Although the aforementioned organizations attempt to answer this disparity of science and religion, it is still being met with much opposition from both the scientific community and the global catholic (small c) church.

Our passion for the Bible and truth, as disciples of Christ, is what makes this topic so relative to daily living. However, our lack of understanding of subjects from a contextual basis is what divides us about interpretation. Dennis Okholm writes; “The wide recognition that all theology is contextual represents a stunning transformation of how one thinks about theology.”[5] Just as we can only derive sound doctrine from the book of scripture by understanding the contextualization in the text; we can only understand the book of nature revealed to us from God by understanding the science that it comes out of. Science viewed from a purely biblical standpoint is no more blasphemous as the Bible viewed from a purely scientific perspective. Both sides need to discard bias and work together for the truth. This is how we overcome and spread the good news of God’s plan of salvation for mankind. Notice when people are arguing over creation days, seas parting, and fish swallowing prophets nowhere is the Gospel being proclaimed.

Bibliography

Collins, Dr. Francis S. “About BioLogos.” About Us. Accessed October 30, 2018. https://biologos.org/about-us.

Masci, David. “5 Facts about Evolution and Religion.” Pew Research Center. October 30, 2014. Accessed October 30, 2018. http://www.pewresearch.org/fact-tank/2014/10/30/5-facts-about-evolution-and-religion/.

Okholm, Dennis L. The Gospel in Black and White: Theological Resources for Racial Reconciliation. Downers Grove, IL: InterVarsity Press, 1997.

Ross, Dr. Hugh. “Debating Denominational Differences While Non-Christians Watch.” Home. Accessed October 30, 2018. https://www.reasons.org/.

[1] David Masci, “5 Facts about Evolution and Religion,” Pew Research Center, October 30, 2014, accessed October 30, 2018, http://www.pewresearch.org/fact-tank/2014/10/30/5-facts-about-evolution-and-religion/.

[2] David Masci, “5 Facts about Evolution and Religion,” Pew Research Center, October 30, 2014, accessed October 30, 2018, http://www.pewresearch.org/fact-tank/2014/10/30/5-facts-about-evolution-and-religion/.

[3] Dr. Hugh Ross, “Debating Denominational Differences While Non-Christians Watch,” Home, accessed October 30, 2018, https://www.reasons.org/.

[4] Dr. Francis S. Collins, “About BioLogos,” About Us, accessed October 30, 2018, https://biologos.org/about-us.

[5] Dennis L. Okholm, The Gospel in Black and White: Theological Resources for Racial Reconciliation (Downers Grove, IL: InterVarsity Press, 1997), 38.

Get well wish to a great theologian

https://rratedreligion.wordpress.com/2020/05/17/lord-it-belongs-not-to-my-care/

This hymn was posted on Ravi Zacharias Facebook page. For those of you who do not know, he loves poetry and hymns, and so do we at R-Related Religion. Ravi is a great theologian and evangelist and all our prayers and hopes go out to him and his family as he battles a wretched disease. Please take the time to read the hymn and follow Ravi's ministry. It will guard you with the truth that is deprived in the Christian community these days.  We offer this prayer for him during his recovery:

Thanksgiving for a beginning of recovery:
O Lord, your compassions never fail, and your mercies are new
every morning: We give you thanks for giving our brother Ravi Zacharias
both relief from pain and hope of health renewed. Continue
in him, we pray, the good work you have begun; that he, daily
increasing in bodily strength, and rejoicing in your goodness,
may so order his life that he may always think and do those
things that please you; through Jesus Christ our Lord. Amen.

"Lord, it belongs not to my care."

1 Lord, it belongs not to my care

whether I die or live:

to love and serve thee is my share,

and this thy grace must give.

2 Christ leads me through no darker rooms

than he went through before;

he that into God's kingdom comes

must enter by this door.

3 Come, Lord, when grace hath made me meet

thy blessed face to see;

for if thy work on earth be sweet,

what will thy glory be!

4 Then shall I end my sad complaints

and weary, sinful days,

and join with the triumphant saints

that sing my Saviour's praise.

5 My knowledge of that life is small,

the eye of faith is dim;

but 'tis enough that Christ knows all,

and I shall be with him.

 - Richard Baxter (1681)

https://m.facebook.com/story.php?story_fbid=10156983105531813&id=42463176812&sfnsn=mo

 

Lockdown Critic Banned, Senator Labeled 'Terrorist', Pro-Life Ads Blocke...

This is scary stuff that very few Christians are paying attention to. Censorship is creeping its way into our everyday lives with little, to no, pushback from mainstream Christian communities. We need to act now before it becomes too late.

The Relevance of 1st Peter Amid the Global Pandemic of Today

All too often we, as Christians, allow society to shape and direct our motives. It is very easy to allow our secular surroundings to seep into our faith and dilute its potency. This is not only common but has been occurring in the faith-based since its inception of the Christian Church. What this author intends to do with this article is to show the parallels in 1 Peter from two thousand years ago with the chaos that is happening today and how Peter, very systematically, teaches the early church how to act amid such chaos.

This article will serve as a pseudo-commentary on the book of 1 Peter and relate it to contemporary events. Although we will not go line by line but theme by theme highlighting the strength and purposes of Peter’s exhortation to the dispersed people of faith during horrific conditions; far worse than we see today. The point is to underscore Peter’s instruction to the Christian church as to how disciples of Christ should act and react in the face of chaos and persecution. He discloses to early believers, and by extension to the modern Church, not only why to persevere but how to properly act while we do so.  

The first epistle of Peter was written around 62-63 A.D., most likely from Rome during the reign of Nero.^[1] Most scholars do not argue that it was Peter, the disciple of Jesus Christ        [“Jesus looked at him and said, ‘You are Simon the son of John. You shall be called Cephas’ (which means Peter)” (John 1:42 ESV)] who wrote it. Peter was an interesting Apostle. He was not only a close follower of Jesus and saw many great things (transfiguration, miracles, crucifixion, etc.…)  but many scholars and theologians referred to him as the most tenacious of the disciples; “his fiery temperament, his quick resoluteness, his fearless courage, and his unreserved candor, were to be purified, glorified and confirmed by his love of Jesus, and by the power of the Holy Ghost^[2]” This is peculiar in that his Epistle is festooned with temperance and caution; showing once again the transformative power of the Holy Spirit and His work in the lives of people who are prone to rash behavior, but have accepted the saving grace and sacrificial  work of Jesus Christ.  

Peter is writing to a vast area in Asian Minor filled with converted Christians who have undergone great persecution and suffering. Much like the world today; although many in the United States only see it from American eyes; the entire world is dispersed with believers and followers of Christ (i.e. China).  Peter “wants to shape their behavior in such a way as to overcome prejudice against them.^[3]” He exhorts the faithful to stay steadfast in their belief and duties, knowing that Jesus Christ will reward them with “salvation ready to be revealed in the last time” (1 Peter 1:5). Like many of the other epistles written by Paul and James, Peter is comforting the believers to persevere through prejudice, by obedience to God: “ As obedient children, do not be conformed to the passions of your former ignorance, but as he who called you is holy, you also be holy in all your conduct,  since it is written, ‘You shall be holy, for I am holy’” (1 Peter 1:14-16). Once again, we see this precedent for holiness and separation of thought. As the rest of the world conforms to societal woes and loathing, followers of Christ take on a sacrificial attitude toward suffering and persecution. This is still what the church is called to today.

Although this book of Peter is fairly short, it highlights many different themes that extols the virtues of God’s Kingdom and His followers. First, those who suffer as faithful followers of Christ and will be proven worthy when Christ returns; (1 Peter 1:6-9; 2:18-25; 3:13-22; 4:12-19). Second, Christ died as a substitute for the fallen man. His death and resurrection are the basis for their new life; (1:17-21; 2:24; 3:13-22).  And Thirdly, Christians should live righteously in their domiciles and society, based on a new life in Christ with love and holiness; (2:11-3:7; 1:3; 1:13-2:3).^[4]

Peter writes to the character of first-century Christians in relation to Jesus Christ. He regularly refers to Christ’s suffering and ties that into the life of the believer; “For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit” (3:18). He binds suffering with righteousness (3:8) and suffering as a Christian (4:12). This gives a certain nobility to suffering, as we can honor Christ, by suffering for his sake, as he suffered for our salvation. Now ask yourself, where do you see this attitude in the Church today? In a brief one hour search on Facebook, it will quickly show that the Christian community, and especially leadership, has a depraved view of suffering as noble or with sacrificial thought. Posts filled with hatred to the President and governmental leaders are riddled with contempt and disdain. Where is the piety? Where is the restraint? Where is the Christian virtue Peter is describing in this epistle?

Peter also writes about the caring nature of God, “Humble yourselves, therefore, under the mighty hand of God so that at the proper time he may exalt you, casting all your anxieties on him, because he cares for you” (5:6-7). God, will reward those faithful in his service, restoring all to his eternal glory. This juxtaposition of God, the redeemer, and Christ, who suffered for our sins, is intentional on behalf of Peter to the disheartened. By interweaving the faithful, with Christ and Abba (the Father), Peter encourages the Church to stay sober-minded and joyful in their good works, that they too, are fulfilling the will of God, through tribulation, as Christ did. During those days, the Church was under heavy-laden persecution for their beliefs; we need to realize that although our Churches may be closed for the time being, consternation and protestation against this may lead to a blemish upon the Church, as a whole, from a community perspective. This will lead to further admonishment of the Church from a secular worldview.

The underlying message of this letter is aimed toward the mission of the Church. The people targeted in this letter, were specifically getting persecuted because of their sacrificial lifestyle, as practicing Christians, who were setting themselves apart from local community interaction. “Sacrificial systems provide a way of effecting reconciliation as the cost is symbolically paid by the offending party and symbolically accepted by the other side.^[5]” This was setting them up as outsiders and causing many (in the faith) to shadow back into obscurity.^[6]  Peter is standardizing the Church, calling them to stand firm in the face of opposition, and do not allow themselves to muddy the waters with ignorance or debased behavior; “ For the time that is past suffices for doing what the Gentiles want to do, living in sensuality, passions, drunkenness, orgies, drinking parties, and lawless idolatry. Concerning this they are surprised when you do not join them in the same flood of debauchery, and they malign you; but they will give account to him who is ready to judge the living and the dead” (Peter 4:3-5).  This should set as an example for the faith-community when we rile up the masses to protest, disobey, and fight governmental authority. It will be our honor, obedience, and truth that will re-emerge when all is settled and normal. Then the Gospel message with resound stentorious.    

How does this all speak to the ethos in which we are now living? Where can we pick up our cross daily and follow the Lord (Luke 9:23-24) while still being effective in society? First of all, we can begin by putting forth our ideas and speaking truth to power with kindness, wisdom, and humility. Calling for civil discourse is one thing but coming together in a heard anxious protestor (who might very well be justified) to storm the steps of government does nothing for the cause and certainly does not exhibit Christian virtue.

Moreover, a constant borage of hate and contentment on social media only exacerbates the situation. The comments and writings of many in Church leadership have been appalling; exposing their social justice prowess and left/right-leaning political moorings. The Church is supposed to be politically neutral but ideologically relevant. For example, any Biblicist with an ounce of training knows that being forced to close our Churches and stay home is against the foundational principles of freedom; however, this does not justify the hatred of public officials or the democratic party. Conversely; most people with any knowledge of the Bible can see that the language and manner in which our President speaks out against his opponents could use some grace and restraint; however, this does not rightly rationalize his evilness or condemnation as our Commander-in-chief. Where is the moderation? Where is the civility?

Sadly, an enormous portion of these comments and attacks are coming from the pulpit and church leadership. This looks nothing like the behavior Peter exhorts followers of Christ to act and respond to persecution. We, as the believing body of Christ, owe it to our Savior to lead right now in the community showing sacrificial suffering and obedience to the rule of law. For it is the ideas and principles of the mind and heart that win the day; that is our battleground. After all, we have the greatest and most effective playbook of principles and ideas ever to have existed: “For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart.  And no creature is hidden from his sight, but all are naked and exposed to the eyes of him to whom we must give account” (Hebrews 4:12 -13).

In conclusion, “Martin Luther justly designates the Epistle of St. Peter as one of the most noble of the New Testament. It exhibits a wealth of thought, a dignity, a fervor, a humility and love, a believing hope, a readiness for the advent of Christ, in exact harmony with the individuality of the Apostle.^[7]” The first book of Peter is a wonderful kaleidoscope of struggle, grace, and duty. I appreciate Peter’s linkage of the Christian plight with that of the suffering servant.  His passion for stewardship of God’s grace is poignant and naturally flows into living an exemplary life of obedience to God in the face of opposition. He lines out a life lived, with honor, while the world casts us out, for our belief. This is a great book for the Christian pariah, or outcast, as a philosophical treatise for those who feel that the Church is on the fringe. In this way it relates to our twenty-first-century world of YouTube, Hollywood, and the twenty-four-hour news cycle. When we feel like society is hedging out faith-based communities, we can turn to 1 Peter for guidance.

Bibliography

Childs, Brevard S. Biblical Theology of the Old and New Testaments: Theological Reflection on the Christian Bible. Fortress Press, 2011.

Desilva, David A. An Introduction to the New Testament: Context, Methods and Ministry Formation. InterVarsity Press, 2004.

Grudem, Wayne A. ESV Student Study Bible: English Standard Version. Crossway, 2017.

Marshall, I. Howard. New Testament Interpretation: Essays on Principles and Methods. Wipf & Stock, 2006.

“Peter and John.” MIN7012 W9 L2. New Testament Context and Theology, Mar. 2018, Warrensville, South University.

Schaff, P., et al. A Commentary on the Holy Scriptures: 1 Peter. Logos Bible Software, 2008.

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[1] Introduction commentary, Wayne A. Grudem, ESV Student Study Bible: English Standard Version (Wheaton, IL: Crossway, 2017), 1669.

^[2]P. Schaff et al., A Commentary on the Holy Scriptures: 1 Peter (Bellingham, WA: Logos Bible Software, 2008), 3.

^[3] David A. Desilva, An Introduction to the New Testament: Context, Methods and Ministry Formation (Downers Grove, Illinois: InterVarsity Press, 2004), 841.

[4] Key Themes commentary, Wayne A. Grudem, ESV Student Study Bible: English Standard Version (Wheaton, IL: Crossway, 2017), 1669.

^[5] I. Howard. Marshall, New Testament Interpretation: Essays on Principles and Methods (Eugene, Or.: Wipf & Stock, 2006), 358.

[6] P. Schaff et al., A Commentary on the Holy Scriptures: 1 Peter (Bellingham, WA: Logos Bible Software, 2008), 6.

^[7] Ibid, 6.