Came across this article that echo’s what I have been saying about the church’s response to same sex marriages for awhile. Canadian Cary Nieuwhof’s five points are spot on. In his blog post he cautiously offers advice to his American counterparts on how the church should respond to same sex marriage, especially in light of the recent Supreme Court ruling. (Same sex marriage has been legal in Canada for 10 years). See his blog post here: “His Some Advice on Same-Sex Marriage for US Church Leaders From a Canadian.”
His second point, “It’s actually strange to ask non-Christians to hold Christian values,” is especially poignant for Christians to consider. I have been saying the same thing since the Southern Baptist Convention voted to boycott Disney in 1997. Then I said it was unrealistic to expect “Mickey” to hold Christian values and practices since “he” was not a believer.
I wonder if “we” are upset over the loss of being the nation’s “conscience.” No longer are Christians able to insist that people act sort of “Christian” under the force of law. Now it seems that people will only have an opportunity to act Christian if they are truly saved. I get the sense from reading the NT that the early believers had to live and speak from a truly minority position as well. They did it with love, not comprising the truth and within that position the church flourished. Maybe modern Christians need to take a page from their “playbook.”
While in not so many words, Douglas Webster offers an advertisement for Baptist Bible Seminary’s PhD program in his recent review article of a new book: The Pastor Theologian: Resurrecting an Ancient Vision by Gerald Hiestand and Todd Wilson. In his review, “Calling All Augustines” Christianity Today (July/August 2015 see article here) he notes that the authors call for a return of the pastor theologian. They rightly see the need for the academic and pastor to be combined in one man and he in the local pastorate. In our PhD program (see here) we are designed to do just that. All of our professors have extensive pastoral or missionary experience, are currently involved in their local church and all possess terminal academic degrees within their fields from DTS, TEDS and BBS. A number of our graduates and current PhD students are fulfilling this book’s vision. I am thinking of Dave in Canada; John in California; Jay in Delaware and Mike in New Jersey just to name a few. These men are pursing this degree to simply be a better pastor for their flock. These men are not “passive conveyors of insights from theologians” but are men who combine academic rigor at the highest level with a pastor’s heart. Webster concludes his article by recognizing the need for more men such as these. I agree completely. Local churches should be looking for such men as these and supporting their pastor who wants to pursue such a course.
IVP has just released volume 19 The Song of Songs by Iain M. Duguid for their new edition of their Tyndale Old Testament Commentaries series. This volume is intended to replace the fine volume by G. Lloyd Carr. While I have not read the entire volume as of yet, I can offer a few observations. While both introductions are approximately the same length, Duguid’s volume is 15 pages shorter on the commentary side. The commentary section is divided between three divisions: Context, Comment and Meaning. Since it is a newer volume, the author does interact with Exum’s and Hess’ newer commentaries as well as older ones such as Pope and Longman. However, he did not include Dan Estes’ commentary on the Song in the Apollos Old Testament Commentary series.
Duguid argues against Solomonic authorship and leans to a date after the exile as the most likely (23). His approach to the Song is a literal one plus something else. While he states that he rejects the fanciful allegorical reading, and believes the “natural” interpretation to be the correct one, he wants to “go further than this and bridge the two interpretations” (37). So throughout the volume this “bridge” is evident in his regular mentioning of Jesus Christ. His understanding of Luke 24:44-45 as the evidence that “every part of the old Testament speaks to us of the suffering of Christ and the glories that will follow” (51) allows him to construct this “bridge” with materials that are non-existent in the Song. Although he does not want to be seen as championing the allegorical approach, he wants to hold to “two broad categories, which we may call the ‘spiritual’ approach and the ‘natural’ approach” (28). This is unfortunate. While I look forward to reading the commentary section itself, I do hope Carr’s volume stays in print.
Last fall Rod Decker (his blog here) and I shared a chapel at the seminary (see blog post for Nov 25 for the transcript) where we explained our personal journeys when life does not work out quite the way one had expected :). During the Q&A session, one question Rod fielded went something like, “How do you prepare for being diagnosed and living with terminal cancer?” Rod observed that one does not prepare for such an outcome. But in the living out of that diagnosis what one truly believe becomes readily apparent.
I just finished reading, You Gotta Keep Dancin: In the Midst of Life’s Hurt You Can Choose Joy, by Tim Hansel. Tim lives with chronic pain after a tragic climbing accident. In his book he writes: “All of our theology must eventually become biography” (41).
Tim word smiths Rod’s sentiment. Our theology, what we truly believe about God and ourselves, becomes readily apparent to others when life crashes down, when life disappoints. It is at these times especially that our theology is clearly read in the woof and warp of our lives. A “good” theology writes episodes which trusts God even in the deepest pain. A “poor” theology reveals chapters of railing against God, against what he allows in life. While most will never have biographies written about us, it is true nonetheless: what we believe about God in the midst of pain is the construction material that forms our individual lives—thus our biographies. The only question that remains is will one’s biography expose “good” or “poor” theology.