This post is the first of five we will do throughout the summer series. We will cover parts of Christ's atonement that are in the book, Death by Love, but not covered in the sermons. This is the first of them covering the early church's favorite: Christus Victor.
The chapter in the book follows a troubled young women who really just wanted her father to protect her. Instead in her teenage years she filled this void with the approval of sex with boys. This led to many other problems and complications in her life. But through Christ she experienced much redemption and now has a godly husband and a wonderful family. Despite all the victory she still struggles with the shame of it all and the hope of every gaining victory over the lies of the enemy. Her story seems to have really started with demonic oppression that told her lies feeding off of the neglect of love and protection from her father.
Our society is very secular. The modern rise of science has eliminated many superstitious beliefs and relegated the supernatural to ridiculous TV shows hunting for ghosts with electronic equipment. The realm of the paranormal or supernatural is largely considered a figment of people's imagination. A secular society enlightened by modern science has no room for such silly beliefs as ghosts, angels, and demons. Even some scholars have secularized phrases in scripture like "rulers, powers, and authorities" as merely cultural forces set against God. They are only half right. Rulers, powers, and authorities is both spirits and world forces. WWII was as much spiritual conflict as political conflict. They are missing an important part of the Biblical worldview: the reality of spiritual beings that exist as angels and demons.
Angels and demons are not psychological disorders. They are not cultural forces. They are not the ghosts of dead people. They are not imaginary creatures to rule over the simple minded with. They are not gods, demi-gods, or the like. Biblically speaking, angels are messengers created by God. They are finite personal spiritual beings but without a physical body. Demons are fallen angels who joined Satan in his rebellion against God and were cast out of heaven (Ezek. 28:12; 2 Pet. 2:4). Some cultures have considered them as intermediaries between humans and God. Hence, shamans will seek the power of spirits for either good or evil. Biblically, spirits can cause physical ailments but they are not all-powerful, all-knowing, or ever-present. They are finite limited beings that are created beings. Their greatest trick however is lies. Satan himself did so in Genesis 3 where sin entered into humanity.
Like the woman in the chapter, we all have a problem in that we are blind to the schemes of Satan and his demons. We hear a lie whispered in our head or told from someone else and we believe it. We are tempted and enticed with pleasures of this world or false saviors and we take the bait. The enemy has power over us only because we lack faith in God and give in to sin.
Perhaps you think this is all rubbish or that such things only occurred in the ancient world. It is very real and scripture says our battle is not against flesh and blood "but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms." (Eph. 6:12, NIV). I would submit to you that no one encountered demons more than Jesus. Satan tried to kill him when he was born. He tried to deceive Jesus in the wilderness. He thought he won when he influenced Judas to betray Jesus. However, in the wisdom of God the death of Jesus on the cross was our victory and Satan's defeat.
The death and resurrection of Jesus Christ shows that Satan and demons have no power or authority over sinners or the world. Jesus defeated sin through his sinless life and by paying the penalty for our sin on the cross. He proved his power over Satan, sin, and death by his resurrection. The doctrine of Christus Victor teaches that Christ set us free from the power of Satan and his demons over us (Col. 2:13-15; Eph. 6:10-20; 1 Pet. 3:22). Some in the early church believed that Satan was owed something by God which Christ had to pay, but that is not what scripture teaches. The legal demand canceled was the debt owed to God which Satan used to shame us, guilt us, and entice us to sin.
Christians apply the truth of this victory in Christ in two ways. One, Jesus gives all authority on heaven and on earth to his disciples (Matt. 28:18). Therefore, demons can be rebuked for their lies in the name of Jesus and they must stop. Two, a Christian must resist sin and live in the power of the Spirit to be holy (Rom. 8; Eph. 6:10-20; Jam. 4:7-10). The armor of God is not a magical invisible suit one puts on. It is clothing oneself in the truth of the gospel and living a life of Christian character by faith in Christ. It is an act of faith to trust in one's righteous status before the Father through Christ and in the power of the Spirit. The heavenly Father loves us and unlike negligent earthly fathers has fought for us and defended us by provided His Son in our place. Rejecting the lies of Satan and believing the truth of God combined with resisting sin is what spiritual warfare is all about. This is done in the name of Jesus and by the power of the Holy Spirit.
No matter what your story is, or how Satan and his demons have been trying to way you down, know that Christ defeated him with his death and resurrection. The loving Father has adopted you in Christ and giving you his Spirit as a seal of your adoption (Rom. 8). Have faith in your status before God and do not listen to the lies of the enemy. The Father loves you tremendously and sent his one and only Son Jesus to set you free. Live in light of the victory of Jesus Christ!
Tuesday, June 7, 2011
Saturday, May 21, 2011
Keeping the Gospel in the End
Those who know me well, have had the displeasure of hearing me talk what the Bible says about the "end times" and know I have more than a few bones to pick. I must confess, I have always had some problems with end of the world scenarios. I have not always been a Christian. My parents took me to church but little sunk in besides a vague belief in God and morality. That's it. When I became a Christian in college the first two books I read were Mere Christianity and Left Behind. The latter only because it happened to come out near the time I was a believer and a close friend gave it to me. I didn't think about it much. But then I saw the effects of a preoccupation with the rapture. I saw coworkers pushed away from faith in Christ because they were essentially told, "God loves me and will take me and all the good people off the earth while he destroys you and everyone and everything on it because you are so bad." Early on, I sat in on a church class that was an outreach to non-believers and someone asked about the rapture. One of our pastors was from Britain and he started laughing and said, "That is a purely American theology." These brought up questions and a general thought that I was missing something, and many North American Christians are missing something. Shouldn't Jesus returning be a good thing? Shouldn't it inspire faith and not scorn? Shouldn't it give hope? If we can proclaim the grace and mercies of God from any part of scripture or Christian theology should we not also be able to do the same on this subject? Can it be winsome?
Let me introduce a new word into your vocabulary that is essential for studying this subject: eschatology. The Greek word eschatos means "last things" and every english speaker should know if it is connected to -ology it means "study of." Thus, eschatology is the theological subject of the last things, or more commonly (thus revealing our bias) end times. This is a rich and dense subject that is extremely important to the Christian faith. Here is a good quote on its importance:
“From first to last, and not merely in epilogue, Christianity is eschatology, is hope, forward looking and forward moving... the eschatological outlook is characteristic of all Christian proclamation, and of every Christian existence and of the whole Church.” - Jurgen Moltmann
Perhaps Moltmann overstates his case as I understand he is prone to do. But he is essentially right. Eschatology is about the hope of the gospel. It is about God being victorious and making everything right. But I believe eschatology has been hijacked by a bunch of ridiculous silliness that is borderline heretical because it is not gospel centered.
Consider the impressions placed on non-Christians about God rapturing the church. "We are good and you are evil. So we will be spared and you will suffer wrath. So you better believe so that you are spared." That is not the gospel. Judgment is a part of the gospel, but it denies some central tenets. All that God created is good, the earth, people, and everything in it. Our view of the end must not deny this fact, implicitly or explicitly. Everyone and everything is affected by sin, which means no one, including Christians, are sinless or without the stain of sin. No one can claim to be good except God alone. God loves his people and his creation but he must deal with sin and remove it. The story of redemption is about God removing sin from creation while not destroying it. God accomplishes this through the incarnation of Jesus Christ, where the Son of God enters into creation. The climax of God's redemptive move is the crucifixion and resurrection of Jesus Christ, who is the firstfruits of the new creation (1 Cor. 15:20). The implications are that God's means of redeeming creation is by recreating people through faith in Christ. God does not destroy creation, he redeems it and recreates it. Religious, legalistic, self-righteous, moralistic Pharisees says things like "God is going to take us good people away while he destroys everyone else." The gospel is we all have been infected by sin, it is a cancer that is inescapable. But God sent his one and only Son to die the horrible death cancerous sin brings to demonstrate his great love for the world... "not because it is so big, but because it is so bad." (DA Carson). God demonstrates his victory over sin and death by raising Jesus Christ from the dead to an eternal glorious reign in a recreated and incorruptible body. God reconciles all things to himself through Jesus Christ blood on the cross (Col. 1:20). The gospel is that God has done this in Christ Jesus and the only means by which we experience the recreative act is through the work of Jesus Christ who is the only one to be victorious over sin. Faith in Christ alone gives us access to God's work through the Holy Spirit to recreate us. Eventually, God will renew all things through the Spirit who completes God's creative work (Gen. 1:2; Matt. 1:18; Rom. 8:11) once all things have been placed under subjection to Christ (1 Cor. 15:25). Praise be to God, Amen. (Okay, so I just had a Pauline gospel side track.)
So let us go to a very popular passage on the "end times," specifically the rapture, 1 Thessalonians 4 & 5. People do read context. It takes 5 minutes to read the whole letter of 1 Thessalonians. I encourage you to do it, to do otherwise is actually extremely lazy.
Chapters 1-3 is essentially Paul giving his longest and most glowing encouragement to the Christians of Thessalonica for their eager reception and obedience to the gospel. He offers further encouragement to maintain sexual purity (4:1-8) and to love each other well (4:9-10). Interestingly, he strongly encourages them to work hard (4:11). Then immediately he discusses their concern about the resurrection, that those who have passed away already have missed out on it. Paul instructs them that those who are already dead will actually be raised first before those who are alive will be transformed into their resurrected bodies (4:15-17; cf. 1 Cor. 15:23, 50-53). Two words are extremely important here. The word here for " the coming of the Lord," is parousia, (also in 1 Cor. 15:23; 4x in Matt. 24; and elsewhere). It means appearance, become present or be present. Its background is very important. It was used of a coming dignitary, king, emperor, or even a deity making an appearance in a town. There was a lot of pomp and circumstance that came with it just like when the President of the United States shows up in a city. Its a really big deal, everyone knows about it and cannot escape it. Jesus Christ's coming is the appearance of a King and a God that everyone will see. The second word is "to meet" or apantesis which is only used elsewhere in Matt. 25:3 & Acts 28:15 (look up how it is used and compare). It is also full of coming dignitary connotations. This word referred to a welcoming party for a coming dignitary and would go with him immediately into the city. This is the word often summarized by the rapture. But, this passage does not teach the church will be removed from the earth when Jesus returns. It also teaches one coming of Christ, not two, as if to come get Christians, judge the earth and then come back later when they are resurrected. It is one single event. We will join him in his arrival on earth and meet him like a coming dignitary, whether dead or alive in Christ. We will be transformed in the twinkle of an eye and we will immediately come down with him to reign on earth. While not said in this context, other things occur when Jesus returns - the resurrection, the judgment of all humanity, the kingdom of God (Rev. 19-22).
But lets move on in 1 Thessalonians. Notice what Paul says next. First, you don't need to know times and dates! It will come suddenly but it shouldn't scare the Christian. Second, let us be "sober" (a Paul term meaning think like a Christian, live in light of the gospel). What does that look like - live a life of faith, love, and hope. DO WHAT YOU WERE DOING! (1 Thess. 5:11). Live the Christian life. Love people deeply and be faithful to God. Be people of hope! Third, get to work! Notice, before and after this section Paul says we should not be lazy and stop going to work knowing the end is near. Jokes about quitting our jobs, or not showing up for school or work because Jesus may come is the EXACT opposite of what Paul says we should do. You should work hard now knowing Christ may return at any moment! Why? Because to work hard in the Lord (Col. 3:18-4:1) is a reflection of living under his lordship. It is also a witness to nonbelievers that you love Jesus and have integrity. It is also you last chance to witness to people and to love them. We need to get to work living the Christian life in full view of everyone or else we will not hear "Well done, good and faithful servant," but "Away from me you wicked servant."
Knowing the end is near, Christ did not flee to the mountains. In fact, he went into the heart of the city. Paul himself, knowing the end was near, did not retreat to the wilderness but went right into the hand's of his enemies in the city, Jerusalem, then the heart of it all, Rome. Christ didn't stock up canned food and water in a bomb shelter and gather his family in it. Christ didn't quit his job, sell his house, spend money frivolously, "party like it is 1999," or anything else. He didn't tell everyone they are wicked evil people but said "Forgive them for they know not what they do." And he sure as heck didn't predict a date for the end of the world (Matt. 24:36ff; Acts 1:6-9).
What did Christ do, Paul do, and so should you? Loved and proclaimed Christ's victory over sin through his death and resurrection until it killed them. Live out the gospel in word and deed. Love until it kills you. This is keeping the gospel in the end. Eschatology is about Christian hope that enables us to live faithful NOW, in the present because Jesus is coming soon. Praise the Lord, Jesus is coming soon.
Let me introduce a new word into your vocabulary that is essential for studying this subject: eschatology. The Greek word eschatos means "last things" and every english speaker should know if it is connected to -ology it means "study of." Thus, eschatology is the theological subject of the last things, or more commonly (thus revealing our bias) end times. This is a rich and dense subject that is extremely important to the Christian faith. Here is a good quote on its importance:
“From first to last, and not merely in epilogue, Christianity is eschatology, is hope, forward looking and forward moving... the eschatological outlook is characteristic of all Christian proclamation, and of every Christian existence and of the whole Church.” - Jurgen Moltmann
Perhaps Moltmann overstates his case as I understand he is prone to do. But he is essentially right. Eschatology is about the hope of the gospel. It is about God being victorious and making everything right. But I believe eschatology has been hijacked by a bunch of ridiculous silliness that is borderline heretical because it is not gospel centered.
Consider the impressions placed on non-Christians about God rapturing the church. "We are good and you are evil. So we will be spared and you will suffer wrath. So you better believe so that you are spared." That is not the gospel. Judgment is a part of the gospel, but it denies some central tenets. All that God created is good, the earth, people, and everything in it. Our view of the end must not deny this fact, implicitly or explicitly. Everyone and everything is affected by sin, which means no one, including Christians, are sinless or without the stain of sin. No one can claim to be good except God alone. God loves his people and his creation but he must deal with sin and remove it. The story of redemption is about God removing sin from creation while not destroying it. God accomplishes this through the incarnation of Jesus Christ, where the Son of God enters into creation. The climax of God's redemptive move is the crucifixion and resurrection of Jesus Christ, who is the firstfruits of the new creation (1 Cor. 15:20). The implications are that God's means of redeeming creation is by recreating people through faith in Christ. God does not destroy creation, he redeems it and recreates it. Religious, legalistic, self-righteous, moralistic Pharisees says things like "God is going to take us good people away while he destroys everyone else." The gospel is we all have been infected by sin, it is a cancer that is inescapable. But God sent his one and only Son to die the horrible death cancerous sin brings to demonstrate his great love for the world... "not because it is so big, but because it is so bad." (DA Carson). God demonstrates his victory over sin and death by raising Jesus Christ from the dead to an eternal glorious reign in a recreated and incorruptible body. God reconciles all things to himself through Jesus Christ blood on the cross (Col. 1:20). The gospel is that God has done this in Christ Jesus and the only means by which we experience the recreative act is through the work of Jesus Christ who is the only one to be victorious over sin. Faith in Christ alone gives us access to God's work through the Holy Spirit to recreate us. Eventually, God will renew all things through the Spirit who completes God's creative work (Gen. 1:2; Matt. 1:18; Rom. 8:11) once all things have been placed under subjection to Christ (1 Cor. 15:25). Praise be to God, Amen. (Okay, so I just had a Pauline gospel side track.)
So let us go to a very popular passage on the "end times," specifically the rapture, 1 Thessalonians 4 & 5. People do read context. It takes 5 minutes to read the whole letter of 1 Thessalonians. I encourage you to do it, to do otherwise is actually extremely lazy.
Chapters 1-3 is essentially Paul giving his longest and most glowing encouragement to the Christians of Thessalonica for their eager reception and obedience to the gospel. He offers further encouragement to maintain sexual purity (4:1-8) and to love each other well (4:9-10). Interestingly, he strongly encourages them to work hard (4:11). Then immediately he discusses their concern about the resurrection, that those who have passed away already have missed out on it. Paul instructs them that those who are already dead will actually be raised first before those who are alive will be transformed into their resurrected bodies (4:15-17; cf. 1 Cor. 15:23, 50-53). Two words are extremely important here. The word here for " the coming of the Lord," is parousia, (also in 1 Cor. 15:23; 4x in Matt. 24; and elsewhere). It means appearance, become present or be present. Its background is very important. It was used of a coming dignitary, king, emperor, or even a deity making an appearance in a town. There was a lot of pomp and circumstance that came with it just like when the President of the United States shows up in a city. Its a really big deal, everyone knows about it and cannot escape it. Jesus Christ's coming is the appearance of a King and a God that everyone will see. The second word is "to meet" or apantesis which is only used elsewhere in Matt. 25:3 & Acts 28:15 (look up how it is used and compare). It is also full of coming dignitary connotations. This word referred to a welcoming party for a coming dignitary and would go with him immediately into the city. This is the word often summarized by the rapture. But, this passage does not teach the church will be removed from the earth when Jesus returns. It also teaches one coming of Christ, not two, as if to come get Christians, judge the earth and then come back later when they are resurrected. It is one single event. We will join him in his arrival on earth and meet him like a coming dignitary, whether dead or alive in Christ. We will be transformed in the twinkle of an eye and we will immediately come down with him to reign on earth. While not said in this context, other things occur when Jesus returns - the resurrection, the judgment of all humanity, the kingdom of God (Rev. 19-22).
But lets move on in 1 Thessalonians. Notice what Paul says next. First, you don't need to know times and dates! It will come suddenly but it shouldn't scare the Christian. Second, let us be "sober" (a Paul term meaning think like a Christian, live in light of the gospel). What does that look like - live a life of faith, love, and hope. DO WHAT YOU WERE DOING! (1 Thess. 5:11). Live the Christian life. Love people deeply and be faithful to God. Be people of hope! Third, get to work! Notice, before and after this section Paul says we should not be lazy and stop going to work knowing the end is near. Jokes about quitting our jobs, or not showing up for school or work because Jesus may come is the EXACT opposite of what Paul says we should do. You should work hard now knowing Christ may return at any moment! Why? Because to work hard in the Lord (Col. 3:18-4:1) is a reflection of living under his lordship. It is also a witness to nonbelievers that you love Jesus and have integrity. It is also you last chance to witness to people and to love them. We need to get to work living the Christian life in full view of everyone or else we will not hear "Well done, good and faithful servant," but "Away from me you wicked servant."
Knowing the end is near, Christ did not flee to the mountains. In fact, he went into the heart of the city. Paul himself, knowing the end was near, did not retreat to the wilderness but went right into the hand's of his enemies in the city, Jerusalem, then the heart of it all, Rome. Christ didn't stock up canned food and water in a bomb shelter and gather his family in it. Christ didn't quit his job, sell his house, spend money frivolously, "party like it is 1999," or anything else. He didn't tell everyone they are wicked evil people but said "Forgive them for they know not what they do." And he sure as heck didn't predict a date for the end of the world (Matt. 24:36ff; Acts 1:6-9).
What did Christ do, Paul do, and so should you? Loved and proclaimed Christ's victory over sin through his death and resurrection until it killed them. Live out the gospel in word and deed. Love until it kills you. This is keeping the gospel in the end. Eschatology is about Christian hope that enables us to live faithful NOW, in the present because Jesus is coming soon. Praise the Lord, Jesus is coming soon.
Tuesday, May 10, 2011
Encounter with the Real Thor
I just came across a brief description in a book that reminded me about a real historical encounter with "Thor" of norse mythology.
Wynfrith of England, aka Boniface Apostle to the Germans (680-754), was a Christian missionary to Germanic tribes who at the time worshipped the pagan god Thor. Part of this was reverence for an ancient sacred oak dedicated to Thor. Boniface did was is often described as the rare tatic of a "power encounter" much like Elijah and the prophets of Baal in 1 Kings 18. Before a large crowd of pagans he chopped down the mighty oak tree declaring Thor to be a false god and Jesus Christ to be the one true God. The tree crashed and broke into four pieces. The pagans were cursing him, but then were converted convinced Thor was as powerless as a fallen tree. His act was a clear gospel presentation of the validity of the Christian faith in terms his audience could clearly understand.
So as you go to enjoy the contemporary rendition of Thor based on the Marvel comic, remember Boniface, Missionary to the Germans who demonstrated it is in fact a myth.
Wynfrith of England, aka Boniface Apostle to the Germans (680-754), was a Christian missionary to Germanic tribes who at the time worshipped the pagan god Thor. Part of this was reverence for an ancient sacred oak dedicated to Thor. Boniface did was is often described as the rare tatic of a "power encounter" much like Elijah and the prophets of Baal in 1 Kings 18. Before a large crowd of pagans he chopped down the mighty oak tree declaring Thor to be a false god and Jesus Christ to be the one true God. The tree crashed and broke into four pieces. The pagans were cursing him, but then were converted convinced Thor was as powerless as a fallen tree. His act was a clear gospel presentation of the validity of the Christian faith in terms his audience could clearly understand.
So as you go to enjoy the contemporary rendition of Thor based on the Marvel comic, remember Boniface, Missionary to the Germans who demonstrated it is in fact a myth.
Tuesday, March 15, 2011
The Problem with Rob Bell's method
It seems appropriate to speak on the biggest issue in Christendom right now (at least its North American wing), which is whether Rob Bell is a universalist.
I haven't read much of Rob Bell. I couldn't finish Velvet Elvis. I watched many of his nooma videos early on and initially loved them. However, eventually I found that something was off. It was extremely subtle. He was engaging, asking great questions, persuasive, seemed to capture the heart of God for people, etc. But there was one piece that first stuck after watching "Dust" for the third time. The line was something like, "You can be like me. You can do what I do." He ended with, "May you be covered in the dust of your rabbi."
Over time, I have heard many critiques and have thought many of them were reactionary, overly harsh, and reeked of superficial dogmatism. At the same time, I haven't bothered to read much more of Bell and I don't really care too. In fact, I am upset I might have to read Love Wins in preparation for a sermon on hell this year. My thoughts have been that there is something many of the pundits are not really getting at. Bell quotes scripture and so do his opponents. Why is one side right and the other side wrong? That little move at the end of dust tells you what you need to know.
The move is the same move made by classic Protestant Liberalism. The move is that Jesus is our ultimate example and we should be inspired to be like him because of his self-sacrifice. What is not said outright is a denial of substitutionary atonement. It is simply understated and put outside as difficult for modern ears. The problem is a lack of clarity on what Christ's atonement actually accomplishes objectively... our atonement for sin. We can't be like Jesus because we are sinners. I think I can rightly say Jesus is only an example for those who place their faith in him and have received the indwelling Holy Spirit (1 Pet. 3:21). He becomes my example when he becomes my Lord who died in my place for me and accomplished for us what we could never do.
All of that is to turn you to the best explanation and critique I have read of Rob Bell's erroneous theological method. If you want specific criticism of specific points and flawed exegesis just go to DeYoung's 20 page review. I am sure he is thorough and I trust his exegesis. But here is a brief and well articulated article on why Rob Bell is in the tradition of Schleiermacher to Tillich.
http://www.christianitytoday.com/ct/2011/april/lovewins.html
I haven't read much of Rob Bell. I couldn't finish Velvet Elvis. I watched many of his nooma videos early on and initially loved them. However, eventually I found that something was off. It was extremely subtle. He was engaging, asking great questions, persuasive, seemed to capture the heart of God for people, etc. But there was one piece that first stuck after watching "Dust" for the third time. The line was something like, "You can be like me. You can do what I do." He ended with, "May you be covered in the dust of your rabbi."
Over time, I have heard many critiques and have thought many of them were reactionary, overly harsh, and reeked of superficial dogmatism. At the same time, I haven't bothered to read much more of Bell and I don't really care too. In fact, I am upset I might have to read Love Wins in preparation for a sermon on hell this year. My thoughts have been that there is something many of the pundits are not really getting at. Bell quotes scripture and so do his opponents. Why is one side right and the other side wrong? That little move at the end of dust tells you what you need to know.
The move is the same move made by classic Protestant Liberalism. The move is that Jesus is our ultimate example and we should be inspired to be like him because of his self-sacrifice. What is not said outright is a denial of substitutionary atonement. It is simply understated and put outside as difficult for modern ears. The problem is a lack of clarity on what Christ's atonement actually accomplishes objectively... our atonement for sin. We can't be like Jesus because we are sinners. I think I can rightly say Jesus is only an example for those who place their faith in him and have received the indwelling Holy Spirit (1 Pet. 3:21). He becomes my example when he becomes my Lord who died in my place for me and accomplished for us what we could never do.
All of that is to turn you to the best explanation and critique I have read of Rob Bell's erroneous theological method. If you want specific criticism of specific points and flawed exegesis just go to DeYoung's 20 page review. I am sure he is thorough and I trust his exegesis. But here is a brief and well articulated article on why Rob Bell is in the tradition of Schleiermacher to Tillich.
http://www.christianitytoday.com/ct/2011/april/lovewins.html
Saturday, January 15, 2011
Theological Teenagers shouldn't preach
I began reading a very short little book that was a gift from my wife for Christmas. It is a rather obscure book that I had on my wish list from seminary. It is called “A little exercise for young theologians” by Helmut Thielicke. In this book he discusses for both the lay person and trained minister how to approach theology. So far it has been great. But this one really hit me.
There is a hiatus between the arena of the young theologian’s spiritual growth and what he already knows intellectually about this arena. (p. 10)
He depicts a first semester seminary student who before his formal training, teaches or preaches with what little he knows and his full of life. It is good because of its liveliness even though it may lack theologian depth and exegetical precision. However, they then become a student and now become filled with knowledge that often stifles and intimidates the lay person. The problem is they lack spiritual maturity to match their knowledge. As the scriptures say, “knowledge puffs up but love builds up” (1 Cor 8:1-3).
The caricature he lays out I found all too true and convicting. Seminary students often are all too ready to offer their profound insights and are simultaneously blind to their own lack of character. They identify with a particular theologian, or great saint of the past, assuming they have shared their experiences and know what they are talking about. It often makes the faithful Christian with no formal training feel inferior because they do not possess the same “knowledge,” as if you can only grow in Christ if you have been to school. Unfortunately, those with vast amounts of knowledge are sometimes allowed to teach and preach in churches. And this is where Helmut Thielicke offers his penetrating conclusion.
“Speaking figuratively, the study of theology often produces overgrown youths whose internal organs have not correspondingly developed. This is characteristic of adolescence. There is actually something like theological puberty. Every teacher knows that this is a matter of signs of natural growth over which there is no need to become excited. Churches must understand it and must have it explained to them in every possible way.
It is a mistake for anyone who is just in this stage to appear before a church as a teacher. He has outgrown the naivete with which in young people’s work he might by all means have taken this part. He has not yet come to that maturity which would permit him to absorb into his own life and reproduce out of the freshness of his own personal faith the things which he imagines intellectually and which are accessible to him through reflection. We must have patience here and be able to wait. For the reasons I have mentioned I do not tolerate sermons by first-semester young theological students swaddled in their gowns. One ought to be able to keep still. During the period when the voice is changing we do not sing, and during this formative period in the life of the theological student he does not preach.” (p.12)
Oh Lord forgive me for the times I have taught without true knowledge! I have often taken pride in my own intellect and failed to see where my life does not correspond. Forgive us for living off of the faith of saints we admire. May we live by your very word and may our love exceed our knowledge. Let your Spirit sanctify us and conform us to the likeness of Christ, that by your grace we may teach as ones with authority. Amen.
____________________________________________________________________
Helmut Thielicke. A Little Exercise for Young Theologians. Grand Rapids, MI: Eerdmans, 1962.
There is a hiatus between the arena of the young theologian’s spiritual growth and what he already knows intellectually about this arena. (p. 10)
He depicts a first semester seminary student who before his formal training, teaches or preaches with what little he knows and his full of life. It is good because of its liveliness even though it may lack theologian depth and exegetical precision. However, they then become a student and now become filled with knowledge that often stifles and intimidates the lay person. The problem is they lack spiritual maturity to match their knowledge. As the scriptures say, “knowledge puffs up but love builds up” (1 Cor 8:1-3).
The caricature he lays out I found all too true and convicting. Seminary students often are all too ready to offer their profound insights and are simultaneously blind to their own lack of character. They identify with a particular theologian, or great saint of the past, assuming they have shared their experiences and know what they are talking about. It often makes the faithful Christian with no formal training feel inferior because they do not possess the same “knowledge,” as if you can only grow in Christ if you have been to school. Unfortunately, those with vast amounts of knowledge are sometimes allowed to teach and preach in churches. And this is where Helmut Thielicke offers his penetrating conclusion.
“Speaking figuratively, the study of theology often produces overgrown youths whose internal organs have not correspondingly developed. This is characteristic of adolescence. There is actually something like theological puberty. Every teacher knows that this is a matter of signs of natural growth over which there is no need to become excited. Churches must understand it and must have it explained to them in every possible way.
It is a mistake for anyone who is just in this stage to appear before a church as a teacher. He has outgrown the naivete with which in young people’s work he might by all means have taken this part. He has not yet come to that maturity which would permit him to absorb into his own life and reproduce out of the freshness of his own personal faith the things which he imagines intellectually and which are accessible to him through reflection. We must have patience here and be able to wait. For the reasons I have mentioned I do not tolerate sermons by first-semester young theological students swaddled in their gowns. One ought to be able to keep still. During the period when the voice is changing we do not sing, and during this formative period in the life of the theological student he does not preach.” (p.12)
Oh Lord forgive me for the times I have taught without true knowledge! I have often taken pride in my own intellect and failed to see where my life does not correspond. Forgive us for living off of the faith of saints we admire. May we live by your very word and may our love exceed our knowledge. Let your Spirit sanctify us and conform us to the likeness of Christ, that by your grace we may teach as ones with authority. Amen.
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Helmut Thielicke. A Little Exercise for Young Theologians. Grand Rapids, MI: Eerdmans, 1962.
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