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Friday, April 30, 2010

New A-theists = Old A-Theism



There are new players in the same old game of atheism. Some new plays, some new sayings and cheers, but nothing mind blowing and definitely nothing spoken or written, published or publicly viewed which is not at its core from an old naturalistic worldview. A naturalistic worldview which is definitely not built on any grounds of authority. However, the "a" in "Atheism" whether capitalized or not may just as well spell "Attack on Christendom." But, with this so called "New Atheism," the attacks go beyond Christendom and into having intolerance toward all faiths: Islam, Judaism, others, but there remains, nonetheless, a strong vitriolic leaning toward Christianity.

Why is any of this important? Why should it be the least bit concerning to you? In a biblical nutshell, we are commanded by Peter to
in your hearts set apart Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect.


Hence, as Christians we need to have a response ready to give to things such as this new wave of atheism. Although the majority may never read a book by one of these authors, many still will and as more delve into a naturalistic worldview, the tighter the noose will get around the neck of Christianity and in turn, religious freedom.

Furthermore, at work in the office, at the park with the children, a friend who is struggling with their walk in Christ, or any ol' joe who is lacking direction and picks up one of these writings off the coffee table - these folks are those we need to have a response for. Whether they accept or reject Christ, do you not want to be informed with skewed views they may have already been experienced to before the gospel? We need to be equipped to explain why Sam Harris and others are spiral downward in their thinking and how it reflects a purely autonomous life which is ultimately contrary to all of Christ' claims. How can we give a response if we are not even informed?

To get a quick taste of what this New Atheism brings to the table, pick up Sam Harris' book "Letter to a Christian Nation" and breeze through his 91 page monograph onslaught against Christ and anything else having do with with belief in a deity. Harris, who was raised in a secular home where the Bible nor God was discussed has written another piece, one much longer, called "The End of Faith." In this book he highlights what he believes is man's lack of reason and radicalism in religious belief which in turn, historically led to violence. Hence, it is a call to the end of faith.

In "Letter to a Christian Nation" he takes shot after shot on Christianity, as well as Islam and other religions, but no doubt Christianity takes the brunt of it. Regarding Islam, though, he does say of all the beliefs out there that it is uniquely dangerous to civilization.

To take a different, less venomous approach than Harris, I will extend appreciation toward him saying I'm thankful for his display of courage and willingness to write. However, Mr. Harris, your approach is anything but new, and it just makes the pile of attempted attacks on Christendom climb higher.

Harris dropped out of Stanford University only to to later return and finish his B.A. degree in philosophy. He received his degree on anything but the fast track. Taking eleven years to finish a four year degree, Harris spent much of this time experimenting with MDMA (Methylenedioxymethamphetamine) inducing euphoria and intimacy which he claims helped him receive insights into psychology and spirituality. FYI, this is the same drug given to patients with post-traumatic stress disorder, as well as though suffering from depression. The only things Harris suffered from was godlessness. He finished at Standford and then invested in a PhD. program in neuroscience at the University of California.

One of the hallmarks of this New Atheism which Harris clearly makes apparent in his writings is the need to freely question the idea of religious faith and ideas, saying this is the root of society's troubles. At this, they [Harris and others: e.g. Dawkins] claim that atheism is not so much a worldview as it is the destruction of bad ideas. Simply put, this is a deafening call for people to believe in secular humanism, a life, worldview, and thought process devoid of God, faith, and community. If you want more information, surely you can search any atheistic website, but one particularly keen is www.newatheism.org. Here you will find a nice little mantra, more like their statement of faith:
"Intolerance of ignorance, myth and superstition; disregard for the tolerance of religion. Indoctrination of logic, reason and the advancement of a naturalistic worldview."

This is not merely an attack on faith, but directly at history, not taking note of any biblical history. It is a direct attack upon the cross, upon the Christ - God will not be mocked.

A few things regarding "Letter to a Christian Nation." The book was poorly footnoted and having many sentences and propositional facts without any referencing. It seemed as though Mr. Harris was simply making up whatever he wanted to regarding religion. Also, there did not seem to be anything too "new." It all seemed to stem from a traditional naturalistic worldview which atheists for years have been attempting to use to dissipate religion. Lastly, any Christian and even any Muslim who reads this book would be appalled at all the scripture Harris uses and how they are wildly out of context in order to prove his points. Or should I say, attempt to prove his points.

Furthermore, there is one thing different about these new atheists which is clearly seen in Harris' book. They are much more outspoken and clear it what they are trying to do. They have taken an approach which is less philosophical in their choice of language and have decided to speak simple and clear in their statements which are wreaked with anti faith propositions. So, don't be surprised in reading it if you catch your jaw dropping a time or two. Harris has a third book coming out this year titled "The Moral Landscape: How Science Will Determine Human Values." This will no doubt be a more captivating read as Harris will evidently attempt to ground morals in science.

Our response? It's a call to prayer, a call to return to diligently studying God's word, a call to return to being informed with what worldviews and writers are attacking Christianity; it's a call to return to sharing our faith and being aware of things such as this new atheism to be an ongoing part of our conversation. We need to be relieved that the Bible has authority, not merely historically, but all the more in its Author.

What will result from these new atheists? Probably we will see an rise in atheists being more outspoken, more verbal in their worldview. Probably also we will see people who are lacking direction just jump aboard the atheism bandwagon. These are those who are in are our midst's in the market place of life, these are those who need Christ and we are those who can give him to them.

Be encouraged dear believer! I recently was overly encouraged by one of my dearest friends who just finished his time studying at the University of Central Florida. As an outspoken Christian he lived and shared his faith throughout his fraternity. More recently, though, a gathering of his friends began watching a documentary on Stephen Hawkings new book which inquires of extraterrestrial life. This quickly turned in to a more than four hour discussion on faith and how you one can believe. My dear friend stood upright with his shield of faith, not wavering despite being out numbered and was "ready to give a response," defending his Lord and in turn, helping his lost friends come closer to the Cross. Giving a response is doable.

God will not be mocked and his word and Son will indeed prevail. For the time being, we are caught in this typical culture battle. May we be faithful, doing what we are called to do, giving a ready response, regardless of the outcome.

Thursday, April 29, 2010

The Sluggard Craves

During my days at the Moody Bible Institute I was taught many a thing. Most of which dealt with differing ways to study scripture as well as both retain it and help others grow in knowledge of the holy writ. My Greek professor, Dr. Ron Sauer taught and modelled before my peers and I how to study scripture from the original languages, internalize it, and help others learn it. How he did this began with first praying through and over a text, then to study and exegete a text by way of the original languages, usage of a good commentary or commentaries (sometimes he personally uses up to 40 on a given text in one sitting!), only to then prepare a version of an easy to understand devotional which could be used both in a small group/ class setting, or in the event of preaching. I have begun to give what I was taught a shot and thus far it has proved ever fruitful.

So, from time to time I may post a devotional as the one below on a certain verse or passage. It should be noted that not everything on them may be clearly understood nor even written in complete sentences. This is because often times there is simply too much to put on a single sheet of paper, and thus one must summarize the high points of a text which has been studied.

Below is my work on Proverbs 13:4 which speaks to the theme in Proverbs of the "sluggard." I must confess I know less than half the amount of Hebrew as I do Greek, and hence, I had to get help from a dear brother (Jake) to walk me through the original text. The commentary I used is one any Bible student could use as well. It is Bruce Waltke's NICOT commentary (New International Commentary of the Old Testament). It is said to be the best available on the book of Proverbs, and although there is a settle amount of Hebrew in the commentary, with the way Waltke is known for writing, any Bible student could work through it just fine without a working knowledge of Hebrew.

Just some good biblical truth to feed the hungry soul.

Proverbs 13:4
מִתְאַוֳּה וָאַיִן נַפְשֹׁו עָצֵל וְנֶפֶשׁ חָרֻצִים תְּדֻשָּׁן
“The sluggard/ slacker craves and grasps nothing (lit. is never filled; has not). The soul of the diligent is made fat (lit. abundantly satisfied).”


“The sluggard craves”מִתְאַוֳּה (mitaveh) עָצֵל (astel)
- the sluggard is one who has wants, but is slack/slow/lazy/slothful in their work (21:17).
- the sluggard is unreliable and procrastinates, making him a constant source of irritation (cf. 10:26; 26:6).
-Biblically, laziness is not a character flaw, but a moral issue: leads to frustration, getting nowhere, and a loss of life (24:34; 6:6-11).
- the sluggard is never satisfied for his cravings are never filled.

“has not”וָאַיִן (va’ayin)
- refers to everything the sluggard aspires to.

“But the soul of the diligent is made fat/ made satisfied”חָרֻצִים תְּדֻשָּׁן וְנֶפֶשׁ (ve’nephesh harustim tedushan)
- figure of speech called antithesis
- denotes contrast to emphasize what the sluggard wants and lacks, the diligent has in abundance.
- Every appetite of the diligent is abundantly satisfied, including his hunger for God (Psa. 42:1-2; 128).

- Application: May we learn from the life of the sluggard that a life of discipline and diligence has its benefits, mainly in the area of being abundantly satisfied in the daily needs of life, especially in one's hunger for God. A lack of diligence and discipline will result in the opposite - an attitude of discontentment and and want for everything.

Monday, April 26, 2010

Cross - Shattered Christ



This past weekend while my better-half was in Michigan, I worked through a few books, one of which was Stanley Hauerwas' Cross- Shattered Christ. This is one of Hauerwas' smaller works and one he is less known for. However, it was still full of his gripping insights and ethical gleanings which Hauerwas is known for. For those of you who enjoy a short and very quick read, the book is only seven chapters long and just over a hundred pages. Despite the book's short length, there is, however, embedded within these short chapters some serious depth revealing the fruit of one who has spent some time and contemplative energy over the cross of Christ.

In chapter two titled "The Second Word," Hauerwas focuses on Jesus' words from Luke 23:43 where the Christ says to the criminal beside him "Truly I tell you, today you will be with me in Paradise." Hauerwas calls these words both "silent" and "enigmatic" as these words are so settle, yet so filled with hope. These words do not merely reflect the saving power of Christ, but also highlight the faith the criminal had upon his death bed towards our Lord.

For those of you who have yet to read a Hauerwas book or article, usually he puts into writing the hard questions we normally only think about and keep to ourselves. As he does in this chapter by saying
our desire to say and know more than the silence scripture forces on us manifests our uneasiness with the mystery of a God who would be known through crucifixion. Our attempt to speak confidently of God in the face of modern skepticism, a skepticism we suspect also grips our lives as Christians, betrays a certainty inappropriate for a people who worship a crucified God.


Hauerwas goes on to say that as Christian we often fear the habits of our imagination, and too often the way we live betrays our fear that we are "but bubbles on a stormy sea." What Hauerwas is getting at is that often we have a fear of dying without anyone remembering us and that no one will be able to trace our existence back to anything great or anything at all. This is how we are like the thief upon the cross, all of us having the same plea, to be remembered.

There is a strange paradox resting hear as the thief, like so many of us, wants to be remembered for something, however, ultimately there is only One person who we should all aim to ensure being remembered by - Christ.

In closing Hauerwas says
Here, in this crucified Messiah, we see the love that moves the sun and the stars. To be 'with Jesus' means we are not 'lost in the cosmos,' but rather we can confidently live in the recognition, with faith, that God is not other than the one found in Jesus of Nazareth. How could we ever think we need to know more than this thief? Like the thief we can live with the hope and confidence that the only remembering that matters is to be remembered by Jesus.


Are we or are we not a people who live and breathe by way of memory? May we live this day remembering Jesus, being assured with the grand hope that He remembers us and with such, go forth towards others sharing with them our greatest memory - our Savior.

Saturday, April 24, 2010

Christian Psycology & the Doctrine of Human Being Part 2 of 2

Back and forth the pendulum swings for Christian psychologists who muse over the paradox that we as humans are in the divine image, yet fatally flawed by sin. Having Genesis 1:26 as part of the foundation, we can bank on the fact that we have been created in the image of God, but from thereon in Genesis, there is nothing but a downward spiral of sin becoming the predominate "god of this world." Thus, so much of understanding what the Bible says about human beings and much of what Christian psychology is doing today and why it all matters rest heavily on what an understanding of "image" means. To understand we turn now to two church fathers to see what they understand to be the "image of God."

In his De opificio hominis, Gregory of Nyssa tells us that humanity is the summit of creation. Hence, to disrupt biological science and the hallmarks of natural selection, humanity is distinctly different from other creatures, for only we can draw near to God, attempt to have morality and virtue.

Ellen T. Charry writing in The Dictionary of Theological Interpretation of the Bible comments saying:
Being the Image of God is a psychological and moral likeness, not a physical one. It means that only we resemble the beauty of God and experience the bliss that he is when we are alienated from all evil, free from unruly emotions. That we manifest the divine beauty is evident in that we have the gift of understanding and are capable of love.


Nyssa says there are three parts to this image: physical, sensual, and rational. Furthermore, he says the soul is created with the body at conception. Because God said his creation is good, there exists then the fact that the mind can attempt to return to this original "good" that it was prior to sin. As Christians we know, contrary to the Buddhists, that we cannot attain this state, but can attempt to live a life of holiness and walk with God. Hence, there is a standard by which a person mentally can aim toward daily which will keep him or her from sin, and if they depart from this standard, the mind loses its beauty and is temporarily hijacked with mental consequences. As we humans can be unstable in our emotions, our ability to understand can thus be distorted and our desires can be swayed. Nyssa calls this the
evil husbandry of the mind.


How do we handle this hijacking of the mind from happening? Living a rightly ordered life. One of my old professors use to say that "right doctrine makes right living." His point was if we attempt to live in accordance with the Scriptures, we will live rightly toward God.

Augustine of Hippo understands the work of the mind, body, and soul to be progressively growing in sanctification, that this is one of the highest priorities of life. Charry says Augustine is calling us to understand that the human calling is to discover that we long for the goodness and wisdom that are of Christ. Here is another foundation to Christian psychology, that we exist for goodness and can only move toward this by becoming more dependent upon the only Good One. And thus Augustine's most noted saying:
we cannot understand ourselves unless we first know and understand God.

Three points of comparison are worth mentioning between Nyssa and Augustine. Charry says Augustine divided humanity into saints and sinners. Whereas Nyssa believed that good would overtake evil naturally and that human freedom remained untainted enough to restore us to God. That is, that we in and of ourselves would choose God if given the opportunity. Secondly, Nyssa saw the struggle Augustine saw not merely in two kinds of people - the elect and non elect - rather, Nyssa saw it in the heart of everyone. All people desire both good and evil at the same time. Perhaps this is true in the sense that even an unbeliever may appreciate orphans being given food, but at the same time are very selfish. Lastly, one of these views is more dependent upon Christ, while the other does not.

Why is this important? Why does any of this matter? Today Christians are being bombarded with psychology which is at the least, wreaked with secular ideals, never mentioning God. If we are to adequately understand our current state and helps others receive healing for any area of life, we must have a place to start which is not from the opinion of men, rather under the authority of God. Hence, to be informed about the roots of Christian psychology de facto lead the Christian to know where to turn in need of assistance. Otherwise the Christian may be led down a wrong path, adhering to anything which sounds good from the voice of secularists.

Furthermore, in a world and time when our minds are having constant attempts of hijacking from external things such as media, fads, trends, and sex, lest we have a general working knowledge that our emotions and desires are easily swayed to such things, we will adhere to them. We must recollect over our call to grow in sanctification, examining our hearts and minds, and realizing are dire need for dependence upon Jesus Christ and the authority of the Bible.

Fundamentally, we must realize we have desires and emotions which can easily give way to evil, thus making us unable in and of ourselves to resist such things. Where does this lead us? Where do we go from here? Back to a daily, perhaps hourly visit to Calvary, at the foot of the Cross, casting ourselves on the grace of God for the restoration of our minds. I'm thankful such men as Nyssa and Augustine laid some historical framework for us today to turn to. May we diffuse between who we are, and Whose we are, and therein, live accordingly.

Saturday, April 17, 2010

Christian Psychology & the Doctrine of Human Being Part 1 of 2

When we come to the doctrine of human beings, which typically is known in theological circles as anthropology, we de facto also enter into the world of Christian and secular psychology. Great tension exists both between these two field, as well as between differing views and opinions within each field, respectively.

As Christians, it is an important mental note to make that the Bible has no single theological psychology nor doctrine on human nature. Hence, these normally are philosophical generalizations. Herein is the need to know one’s Christian history and differing philosophies so that one can come to differentiate between modern secular views and understanding of mankind and the historical Christian understanding.

Even though the Bible is not a philosophical book, it nevertheless has key texts which do embody philosophical concepts which were prominent at the time of their writing.

When speaking of theological or Christian psychology there exists an ever deepening gap between the Christian understanding of mankind over and against a secular view. Why is this important? Those you work with, converse with, and meet on a typical day more than likely adhere to one if not many of the secular views of mankind, lest they be a Christian. As Christians, have we not an obligation to at least know what we believe regarding such a biblical theme such as the topic at hand, so that we may both give a response, explicate it to others, as well as perhaps even let our lost friends and neighbors know there is a correct view which has the authority of the Bible as its basis?

Beginning with Christian psychology, it differs from secular psychology mainly in that it “posits and undeniable and indestructible link between God and humanity” (Charry). Hence, for the Christian, humanity can never be separated from his or her Creator. One ideal and hallmark of so called post modern thought today is autonomy. This is latent with secular though undergirding it, for at its core, it comes back to an understanding of humanity. Thus, secular psychology will say humanity has a right to be autonomous, whereas as Christianity says this is impossible. Proverbs 15:3 heralds that the “eyes of God are in every place.” For the Christian, this guides our morality, how we live and breathe. Secular psychology bucks this and yields freedom to the autonomous individual to make up and create their own morality.

Could you imagine every individual creating their own morality? Having total freedom to judge that which they believe is right and wrong? This is the state of modern man. Understanding this and having an understanding of the Christian view of man will aid us the furtherance of the Gospel. For, in knowing these differences, we will live and breathe differently which in turn may reflect Christ.

We are left with a need for direction which we will turn to next. We will look at two prominent historical figures in all of Christendom who’s views are generally discussed in the realm of Christian psychology and its view of humanity: Gregory of Nyssa and Augustine of Hippo.