Theology

How Lament Helps Us Meet Suffering: Job 3 (#1)

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“A person can know the meaning of life but still has to find a way to make it through Wednesday afternoon.”  Walker Percy

Blindsided. In American football, the word means the quarterback who is about to throw the ball to one side of the field is hit from his blind side. He never sees it coming. Often the team loses the ball and the quarterback loses his health. Being blindsided accurately describes unexpected grief in life. The awfulness of having one’s job taken without notice or reason, suffering the death of a loved one, or being given the diagnosis of cancer are only a few of the many ways humans are blindsided. Moments like these are times when we question the rules and The Referee of life.

Job wishes for an official to rule on the hit he took but finds “There is no arbiter between us” (Job 9.33). Wealth taken, family killed, Job did nothing to deserve what he received. The first verse declares Job “blameless and upright, one who feared God and turned away from evil.” In fact, Job 1 and 2 explain that the ‘why’ question could only be answered in Heaven. Job would call out only to hear the echo of his own voice. Job’s cry in chapter 3 of the book named for him is the cry of every human: what did I do to deserve this?

Undeserved suffering is the first reason to reject belief in God. But if, as many First Testament scholars think, Job is the oldest book in The Bible, it would seem God addresses the problem early. Of course, the fact that God deals with the issue up front is no solace to our bereavement. Here is the onset of our grief. We can know our theology. We can state our theology. But we still feel, hurt, suffer, groan, wail, moan, howl, and scream our sorrow. Do we agree with Job 1.21 and 2.10—God gives and He takes away? Sure. We can define, describe, and detail our doctrine of sovereignty. Nevertheless, if Job 1 and 2 explains Job has the right view of God, Job 3 reveals his humanity.

In the First Testament, lament is a poetic devise, a structure for expressing humanity’s crisis, travail, anguish, or despair. Ancient and modern people groups have their own laments—grief and outrage at humanly unjust circumstances. Job’s first verbal response to his situation is common to everyone, everywhere. Normally, laments included not just a complaint to God, but an affirmation of trust, knowing God would answer. Job 3 is a lament but it does not include any positive anticipation of God’s response or hope of deliverance. Job 3 is one of the most dark, negative sections of Scripture.

One is reminded of The Silent Scream by Edvard Munch just before the turn of the 20th century. His painting of a sexless, twisted, fetal-faced creature, with mouth and eyes open wide in a shriek of horror, re-created a vision that had seized him as he walked one evening in his youth with two friends at sunset. As he later described it, “The air turned to blood and the faces of my comrades became a garish yellow-white.” He heard vibrating in his ears “a huge endless scream course through nature.” Edvard was torn. His dad had just died. He lacked his father’s faith in God. Reflecting later on his bohemian friends and their embrace of free love, he wrote: “God and everything was overthrown; everyone raging in a wild, deranged dance of life. . . . But I could not set myself free from my fear of life and thoughts of eternal life.” (1) More recently the music group Stone Sour sang these lyrics from “Through Glass”:

How do you feel, that is the question

But I forget you don’t expect an easy answer

When something like a soul becomes initialized

And folded up like paper dolls and little notes

You can’t expect a bit of hope

So while you’re outside looking in describing what you see

Remember what you’re staring at is me

If Christians are to have an answer for Munch or Stone Sour, theology must be anything but dry, dusty, and boring. Theology is lived every moment of every day, whether we think so or not, whether we like it or not. Living theology—incarnational theology, if you will—is no spectator sport. We humans are not in the stands rooting on the home team. No, we are in the trenches, sweat-drenched, foul-odored, trying to get traction on the turf of life so we can run the next play. The intersection of theology and practice—praxis—is where we live. Job inscribes some basic principles of lament and its consequences on the pages of our minds.

Believers seem to suffer more undeserved injustice than unbelievers in this life. Satan did not attack one who rebelled against God. He chose a person who worshiped God. A study of our adversary would find that he has been trying to snuff out the Messianic line since Genesis 3. Nothing has changed over multiple millennia.

Job’s suffering had probably gone on for some months. The magnitude, the crushing pressure may well have caused Job to reach what H.G. Wells called the “end of his tether”. Now in the presence of his friends he expresses his yawning howl. Pain and misery asks not just the question of ‘Why?’ but ‘How long?’

Lament is honest to who we are as humans. Lament acknowledges and allows our weakness, our deficiency, our common experience. To be a Christian does not mean we stop being human. Being a Christian should accentuate our humanity. We are committed to a righteous response to injustice and undeserved tribulation. And even more to the point, we are committed to the raw, rasping recoiled reaction to wrong when it happens to us.

There is no human answer to the mysteries of suffering. “Theodicy” is an attempt to justify the ways of God to men. But in Job we have “anti-theodicy”—unjustifiable suffering takes place in the world: period. At the beginning of the 21st century Christians should be wary of The Western tendency to be scientifically conceited, solution oriented, control obsessed, and mystery challenged. Unless we acknowledge that the answer to “Why?” is often “I don’t know” we will not practice the proper human response to God’s sovereignty.

Job was blindsided. There are times when each of us stands in line next to him. We share the lament Job utters. Job’s disillusionment is our own. The Holy Spirit has given us a device, a form in Scripture which gives our pain a voice. We know how Job ends which is not true for each of us who suffer: an earthly reversal by Providential good fortune. But while we may be blindsided in this life, the other side exists in The Next Life (Job 14:7-14; 19:23-27).

 

Mark believes that Christians should sing laments in Sunday worship; 70% of the Psalms are lament. The basis for this 4 part series was taken from a sermon preached in January, 2008 at Zionsville Fellowship, Zionsville, IN. This entry was also published at https://christianpsych.org/wp_scp/2012/03/04/

(1) Arthur Lubow, “Edvard Munch: Beyond the Scream,” Smithsonian Magazine, March, 2006.

How Do Christians Understand JESUS’ INCARNATION? Basic Bible Doctrine

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God became human to identify with us.

God, taking upon Himself complete, sinless human nature, coming to earth in flesh, sanctified material things forever. Jesus’ incarnation is an important linkage between creation and eternity. Here is “the last Adam” (1 Co 15:45) who not only represents God’s intention for humanity (1 Co 15:49) but provides for humanities’ escape from the effects of sin (1 Co 15:54-56). While He was “tempted in every way as we are yet without sin” (Heb 4:15) Jesus left a pattern to follow for overcoming temptation (Matt 4:1-11; Luke 4:1-11; cf. 1 Co 10:13). By triumphing over the principalities and powers at the cross (Col 2:15) Jesus reclaimed the physicality of earth (Ps 110:1; Heb 1:8, 13) in a joyful reign for His people (Matt 25:21). The incarnation was necessary to secure salvation for eternity (cf. Rom 5:18-19) and resurrection for immortality (1 Co 15:50-54).

Christians physically anticipate the new heavens and new earth because of Jesus’ incarnation (Is 65-66; Rev 21-22). The earth itself “waits with eager longing” (Rom 8:19-21) for freedom from the effects of bondage due to sin. The cosmos will be changed (Heb 1:11-12; 12:26-27) regenerated according to the template of perfect creation (Gen 1:31). Humans will have new bodies like Jesus’ resurrection body (John 20-21). People will eat (Rev 19:9; 22:2), walk on streets in the city of God (Rev 22:1), enjoy the presence of animals (Is 65:25), and commune with God Himself (Rev 21:3).

So in this life, on this earth believers are to enjoy the all-encompassing life God has given (cf. Ecc 3:12-13; 5:18-20; 2 Tim 6:17). While denial of physical pleasures may be encouraged for a time (i.e. food—Matt 6:16-18—or sex—1 Co 7:5) Jesus set the example of enjoying parties (Matt 9:10-11; John 2:1-11), food, wine (Matt 11:18-19), and gifts (John 7:37-38). Asceticism and monasticism have their place in the history of The Church, fostering self-discipline and others’-centered care (cf. Matt 6:5-6; Jas 2:14-17).

However, cloistered, self-serving focus was never the intent of the Christian life as demonstrated through Jesus’ coming to the sinful earth (cf. Phil 2:1-11). So Scripture is clearly anti-Gnostic and anti-legalistic (Col 2:16-24; 1 John 4:1-6). There is never a separation, a duality of body and spirit from God’s point of view but rather of whole people dedicated to Heaven while devoted to God on earth. And there is never a separation of God’s law from grace but a fulfillment of the first through living the second.

Jesus coming in physical body re-secured the delight in the totality of life The Father intended from the beginning. Incarnation produces the following guidelines for service in the Christian community:

(1) a renewed application of Christ’s lordship to the totality of life

(2) a reinstated teaching about the importance of training for physical devotion to God in health

(3) a reinterpreted mindset of affection for heaven in light of how things should be on earth (Col 3:1-4)

(4) a regenerated delight in earthly joys without guilt

(5) a reinvigorated anticipation of the new earth without separation from this time and place

(6) a recommitted dedication to destroying the contamination Gnosticism (separating spiritual from physical) and legalism (human lists of do’s and don’ts) foster through both individuals and institutions.

This statement was originally written by Dr. Eckel for “School Wide Biblical Integration,” an ACSI enabler in 2002, having been used in various venues since.

How Do Christians Understand COHERENCE, How ALL THINGS are Held Together? Basic Bible Doctrine

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“By Jesus are all things held together” (Colossians 1:17)

  1. How does everything fit together?  How does life make sense?  There must be an intersection and unification of heaven and earth, supernatural and natural.  From the very first statement in Scripture, unity and wholeness were necessary—“the heavens and the earth” meant “everything from A to Z” in the Hebrew mindset. There is a unity of Truth.[1] All “truth” is inclusive within His “Truth.”  Since God alone made “the heavens and the earth”[2] and the whole of creation gives Him praise[3] Christian thinkers must answer the question “how do our studies give praise to God?”[4]

    If there is an ordered, structured, stable universe and God finds it a reliable measure of righteousness, how much more our dependence upon “the heavens and the earth” for objective study?![5] The so-called “scientific method,” for instance, can be idolized without the requisite understanding of The Creator’s synthetic creation.  This is the reason why God “calls heaven and earth to testify against His people”[6]: the coherent creation represents the completeness or wholeness of God’s righteousness.

    Making sense of reality, finding consistency, knowing that all things literally stick together is the definition of coherence.  True in the material world, so it is in terms of clock schedule and measurement.  Genesis 1:1 establishes a beginning while the end of the book (49:1) anticipates an end (Deut 31:29).  Jesus “holds all things together” (Col 1:17)—matter, space, and time.

    There is no separation, no dichotomy, no bifurcation of “spiritual,” “physical,” “social,” “emotional,” “intellectual,” etc.  The Greek concept of segmentation goes against the Hebraic concept of wholeness, completion, fulfillment in shalom.  Instead of separating aspects of life into pieces, our responsibility in the Christian academic community is to restore all things because of Jesus’ reconciliation.[7]

    Believers can enjoy the ordinary because it all comes from The Extraordinary Creator. Connections to the everyday life of the Hebrews (cf. Leviticus 11-14) makes the point, for instance, that God is interested in everything  There are no “spiritual problems”; no dichotomy exists between the so-called “secular” and sacred—the whole world and all of life belong to The Creator (cf. 1 Chronicles 29:10-16; Psalm 24:1; 50:9-12; 89:11).  It is up to Jesus “to unite all things in him, things in heaven and things on earth” (Eph 1:9-10; Col 1:19-20).

    The concept of coherence provides a framework under which Christians think and live.  Teaching God’s intention for unity in creation and life produces the following guidelines for service in the Christian community:

    1. A coherent, comprehensive, consistent, cosmic, creational approach to study must be premised upon an all-encompassing Christian worldview;
    2. Every sphere and system is completely subservient to and in compliance with the Trinitarian mystery of “the One and the many”;
    3. There can be harmony through interdisciplinary study (i.e., math’s function, music’s precision, art’s aesthetic);
    4. There should be a seamlessness of Christian knowing, being and doing;
    5. Constant research answering the question “how does one area of study affect another?”;
    6. Individual Christians focused on their own God-given gifts and enjoyment of certain aspects of creation should interact with each other, looking for “touch-points” of synthesis between disciplines;
    7. There are no “brute facts,” there is no “neutrality,” since all things are created and sustained by God;
    8. No one thing, idea, or person is more important than another if all things are dependent upon each other;
    9. If Christ’s Lordship transcends all of life there is no separation between belief and behavior, between the importance of one vocation over another, between what is seen or unseen, between faith and learning;
    10. If God created everything (Prov 8:30; Heb 11:3) then everything belongs to God (Ps 24:1); thus, everything is dedicated to God (Lev 25:23) and serves God (Ps 119:91); since God gave us everything (Ps 115:16), everything has been given to us for our enjoyment (1 Tim 6:17).

    “The Biblical Doctrine of Coherence” was first written in 2002 by Dr. Eckel for an ACSI biblical integration enabler and has been used in various venues since.

How Do Christians Understand their Relation to CREATION? Basic Bible Doctrine

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Humans bear responsibility for creation care.

The intersection and unification of all things under the Lordship of Jesus begins with a stable, orderly creation. God’s works or activity in the world can be principally found in the arenas of history and science.  When the biblical writers—most often in the poetic books— call upon people to “tell of all His wonderful acts”[1] the command is premised upon observation of divine intervention in human affairs as well as exultation about creation.  Nations like Assyria are considered a “work of God” as much as are the heavens.[2]

“Telling” is an often cited response to God’s works.  The writer himself declares that he will speak of God’s acts.[3] The command “to tell” is repeated often.[4] Songs are to be sung in response.[5] The directive is given to His creation “everywhere in His dominion to give Him praise.”[6] Furthermore, the earth is said to be “satisfied” with God’s works while the heavens “pour forth praise.”[7] Even God Himself is found “rejoicing in His own works.”[8] People not necessarily linked to Israel are said to “declare your works” which men have “extolled in song . . . that all men might know.”[9] Humans see God’s work and all He has done for them.[10]

Within obvious pointers to truth, mystery is a central component of God’s work.  “You cannot understand the work of God, the Maker of all things”[11] is a statement made in the context of comprehending the wind’s origin or the intricacies of the human body.  Scripture rhetorically asks, “Who can straighten what he has made crooked?” and plainly states, “Despite all his efforts to search it out, man cannot discover its meaning” [‘what goes on under the sun’].[12]

A thorough investigation of life should bring people to conclusions of one kind or another.[13] Indeed, humans have been given rule over the works of God’s hands.[14] People are called to “come and see,” “ponder,” and “meditate on” God’s works.[15] Three Psalms in particular mark a repetitious response to the Almighty’s labor on behalf of humanity.  Psalm 107 six times recounts the benefits of “God’s wonderful works for men” supporting those in and outside of the covenant community.[16] Psalm 111 remembers the greatness, honor, power, and justice of God’s works.  Psalm 145 demonstrates human and creational response to God’s works while indicating that His involvement shows His compassion and love toward all He has made.

Beyond peoples’ response to creation is the command to “remember” and “not forget” God’s works.[17] Some “show no regard for” divine activity: in fact, “in spite of God’s works they [do] not believe.”[18] So, unbelievers adopt the works of other nations, being prostituted and defiled in the process.[19]

Even all human work is understood as accomplished by God; everything comes from His hand.[20] Moreover, the work of human hands is dependent upon what God gives from His hand causing the Psalmist to ask for God’s blessing on the work of human hands.[21] God’s works are called “perfect,” “awesome,” “unparalleled,” “great,” as well as “faithful and just.”  For those who believe, God’s works produce gladness.[22]

Humanly speaking, work done apart from appreciation of God is “meaningless.”[23] Judgment of human activity, prompted by God’s anger, is predicated upon the injunction that God will “repay every person according to what they have done.”[24] People work for enjoyment, sometimes motivated by envy, the results of which are in God’s hands.[25] Whatever one does must be done in life, because death is final.[26]

So people must take seriously God’s activity.  “It was your own eyes that saw all these great things the LORD has done.”[27] The existential experience of the observer is crucial to mark the objective reality of action.  Only revelation brings understanding.[28] Human activity apart from divine proclamation “amounts to nothing,” idols (e.g., models or theories which set themselves up against God) “are but wind and confusion.”

Applications for “the works of His hands” may suggest the following:

(1)  develop a theology of contentment with God;

(2)  God is personally interested in and interactive with His creation;

(3)  all humans can personally experience God’s personableness;

(4)  reaction to God’s works is a response to God—either for or against Him;

(5)  humans are given the authority to manage and conserve God’s works;

(6)  science should point first to our need of God, second to new information;

(7)  discovery does not mean full disclosure—we will always be limited in our understanding of the world;

(8)  believers are commanded to “tell” of God’s works, hence the responsibility to study science;

(9)  all human work is predicated upon God’s works—scientists cannot function without them;

(10)    “remembering” God’s works is our responsibility in study and test-taking;

(11)    science labs help humans to see God’s works for themselves;

(12)    motivations for doing science may or may not be God honoring;

(13)    science is a marker of death—people had better pay attention to the world’s wonders now in order to bow before Him then.

The Biblical Doctrine of Creation “The Works of Your Hands”: A Corollary Study Suggesting Markers of Truth. Originally written by Dr. Eckel for the course “Faith and Learning” at Moody Bible Institute, August, 2004.

[1] 1 Chronicles 16:9[2] Isaiah 19:25; Psalm 19:1.

[3] Psalm 9:1; 71:17; 145:4.

[4] Psalm 26:7; 105:2; Ps 145:5.

[5] Psalm 107:22.

[6] Psalm 103:22.

[7] Psalm 104:13; Psalm 19:1, 2.

[8] Psalm 104:31.

[9] Psalm 64:9; 75:1; cf. 1 Chr 16:24; “song” Job 36:24; “know” Job 37:7.

[10] Joshua 24:31; Judges 2:7, 10.

[11] Ecclesiastes 11:5; cf. 3:11.

[12] Ecclesiastes 7:13; “meaning” 8:17.

[13] Ecclesiastes 8:9.

[14] Psalm 8:6.

[15] “See” Psalm 46:8; 66:5; “ponder” Job 37:14; “meditate on” Psalm 77:12.

[16] Psalm 107:8, 15, 21, 22, 24, 31.

[17] Psalm 105:5; “not forget” 78:7, 11; 106:13, 22.

[18] Psalm 28:5; “do not believe” 78:32.

[19] Psalm 106:35, 39.

[20] Isaiah 26:12; 1 Chronicles 29:14, 16.

[21] Deuteronomy 2:7; 8:17-18; 16:15; Psalm 90:17.

[22] “Perfect” (Job 37:16), “awesome” (Ps 66:3), “unparalleled” (Ps 86:8), “great” (Ps 92:5), as well as “faithful and just” (Ps 111:7); “gladness” (Ps 92:4).

[23] Ecclesiastes 1:14; 2:11, 17.

[24] “Activity” Ecc 3:17; 12:14; “anger” cf. 2 Chr 34:25; “what they have done” Prov 24:12.

[25] “Enjoyment” Ecc 3:22; 9:7; “envy,” 4:4; “in God’s hands,” 9:1.

[26] Ecclesiastes 9:10.

[27] Deuteronomy 11:7.

[28] Isaiah 41:29.

How Do Christians Understand HUMAN CORRUPTION? Basic Bible Doctrine

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Our sinfulness has permeated every part of our person.

While God’s image is maintained in the human person (Gen 1:26; 5:1) it is now distorted through the sinful father’s imprint (Gen 5:3). Humanity is now thoroughly permeated with evil from the intent of their thoughts (Jer 17:9-10) to the results of their actions (Titus 1:15-16). The conscience, still the standard of human judgment for those without special revelation (Rom 2:14-15), is warped, darkened, and hardened by sin (Eph 4:17-19). Thinking is so futile that anything “spiritual” cannot be fathomed apart from restoration of The Spirit (1 Co 2:14).

In so far as future salvation is concerned, people are blind (2 Co 4:4), lifeless (Rom 6:23; Eph 2:1), and helpless (John 6:44; 8:31-36; Eph 2:3). Humanity cannot save itself (cf. John 3:18; Acts 4:12). Similar to the ancient myth of Gilgamesh, Genesis 3:22-23 maintains immortality—apart from The Personal Eternal Triune Creator—eludes man and is unattainable through the temptation to be like God (3:2-5).

People are born with the seeds of sin planted deep within the soil of their person (cf. Gen 5:3; Ps 51:5; 58:3; Rom 5:12). There is no way that human beings can do anything to gain God’s acceptance (Rom 3:19-20). As it relates to eternal life, the “good” that people do is considered as putrid trash (cf. Isa 64:6; Phil 3:7-9). Christians struggle with sin (cf. Rom 7:17-25) even though The Father no longer holds our sin against us (cf. Rom 8:1-2).

Christians should fear God, the One who gave the law (Ex 20:18-20), who controls our eternal destiny (Matt 10:26-28), and who holds the key to true education (Prov 1:7:9:10). Ecclesiastes 7:20 places the capstone on the discussion: “There is not a righteous person on earth that does right and never sins.”

Current cultural teaching suggests that environment, biology, psychology, or a combination of the three may be the reason for human perversions. While these may accentuate human behavior, they are not the root cause of it (Mark 7:20-23). Sin is said to go through a “gestation” process where death is the result (Jas 1:14-15). While some would contend that true freedom is removal of restraint, Scripture is clear that sin enslaves (Prov 5:22; Romans 6:6, 14, 16, 19-21). Self-gratification is the central compulsion of humanity (Eph 2:3).

Natural aversion to responsibility avoids culpability at every turn (Gen 3:9-13). Each person sins as if they themselves were Adam (Rom 5:12). Nothing is hidden from God: even our thoughts are known (Ps 139:24-25; Heb 4:12-13). It is not only the act of rebellion for which all are accountable, it is the desire that spawns the deed which is also under judgment (Matt 5:21-22, 27-28).

Sin results in personal estrangement from God (Is 59:2) bringing both required wrath (Is 53:6) as well as internal conflict (Is 48:22), misery (Mic 7:1), self-loathing (Ezek 20:43), and restlessness (Is 57:20-21). Ultimately the sinner hardens themselves (Ps 95:8) and hates God (Ps 139:21). Men will venture down every avenue of trespass but, “The LORD…will not leave the guilty unpunished” (Nah 1:3).

Every individual, every institution is pervaded by corruption. Internal restraint is the best recourse to limit and lessen sin. Necessarily, accountability within community is the best human boundary, a result of transcendent light pushing back the darkness within the human mind and every human neighborhood.

 Dr. Eckel’s statement was originally written for “School Wide Biblical Integration,” an ACSI enabler in 2002, having been used in various venues since.

How Do Christians Understand their HUMANITY? Basic Bible Doctrine

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“Made in the Image of God” means

we mirror His characteristics.

For those in the ancient Near Eastern world, being made in “the image of God” (Gen 1:26, 27) carried great weight. For one to bear the image or likeness of the Divine would mean to have God’s essence, nature, and characteristics. There was no “one-for-one” correspondence: the image bearer was not God in flesh (cf. Gen 2:7; Is 31:3; John 4:24). However, humankind, in this case, bore the authority of Deity over the earth (cf. Gen 1:28; Heb 2:8), yet were still under His created authority (Is 57:16; Zech 12:1; Rom 1:25; 1 Tim 6:15-16), dependent (Job 12:10), belonging to God (cf. Matt 22:20-21).

In the same way, the king—if considered a god on earth such as Egyptian pharaohs—were vice-regents of the god they served. The human was thought to accomplish the deity’s work on earth (Gen 2:15-20; 9:1-3; cf. Matt 6:10). The Hebraic-Christian teaching on God’s image in humans can be summarized as people are a representation of God and God’s representative on earth (cf. Psalm 8:5-8).

To be created in the image of The Personal Eternal Triune Creator meant that humans were made with worth, value, and dignity. Resembling, being similar to God, means humans mirror God’s attributes metaphysically including intellect, will, relationship, emotion, etc. witnessed from Genesis two through Revelation. Being distinctive persons, humans have intrinsic value having been made by The Creator (Ps 139:14-16) and cannot be simply equated to an animal (Matt 10:28-31), a machine (Matt 16:26), or a consumer (Matt 6:20, 25; Luke 12:15).

Inalienable (that is something given from outside humanity, incapable of being taken away) human rights are predicated upon inherent human worth given by the transcendent source of The Personal Creator. Exodus 20-25 and Deuteronomy 19-25 give multiple commands for protection of both people and their property. So, oppression of the poor was a statement of belief about “their Maker” (Prov 14:31). Defenseless ones (Deut 24-25; Jas 1:27) and even those outside the believing community (Ex 23:9; Lev 18:26; Deut 10:19; Mal 3:5; Gal 3:29; 6:9-10) are the responsibility of caring, protecting believers. To gossip or slander another was an egregious attack on God—the offended party bearing His image (Jas 3:9). Protection of people is a central tenet for treatment of humanity, no matter their station, race, gender, age, or nationality (cf. Rom 2:11; 1 Tim 5:21; Jas 3:17).

Because of the example set by God toward all people (Acts 10:34-35), believers should give fair treatment to all people (Lev 19:36; Deut 16:18; Prov 1:3; 2:9; 9:9; 17:26), granting a level place where no advantage is given (the Hebraic definition of fairness). This justice is stimulated by “fearing” God, having a personal relationship with Him (2 Sam 23:3). No favoritism should be shown in

the marketplace (Prov 16:11; Is 59:14),

the courtroom (Prov 17:15, 26; Amos 5:12),

leadership positions (Lev 19:15; Deut 1:17),

financial markets (Deut 16:18-20; 2 Chron 19:7; Prov 24:23; 28:21),

the workplace (Lev 19:13; Mal 3:5) and

The Church (Jas 2:1-13)

If people bear the mark of their Creator, helping others by whatever ethical means necessary should be the concern of every Christian.

 This statement was originally written by Dr. Eckel for “School Wide Biblical Integration,” an ACSI enabler in 2002, having been used in various venues since.

It’s Not About You: How to Form Personal Convictions (#2)

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“It’s Not About You”

conviction2-me

During a student teacher observation the student-teacher invited me to sit at her desk. My eyes looked back and forth from her delivery to my notes as I assessed her instruction. At some point my sight was arrested by a simple plaque on her desk. It was all of four words which faced her, not her students. It read simply

“It’s not about you.”conviction2-you

The student teacher had learned the biblical teaching well. Her students were her focus.

It’s not about you summarizes Paul’s teaching about personal convictions (Romans 14, 1 Corinthians 8). Forming convictions—decisions I make about issues which have no standard for “right” nor “wrong”—has more to do with others than with me. 

“Me! Me! Me!” is what we have become accustomed to in culture, however. “I do what’s good for me” has become our collective mantra. We not only think of ourselves before others, when we do think of others, we often think “I wonder what they can do for me?”

conviction2-13Our desire for self-satisfaction is captured in the opening scene of 13 Conversations About One Thing:

“What is it that you want?”

“What everyone wants. To experience life.”

And later in the movie we discover the answer to the answer;

“It’s like the old Gypsy curse, ‘May you get what you want.’”

The movie corrects what our culture desires, “I just want to be happy.” “Happiness,” as with all words, should be defined, then described, then distinguished. The chart below is an attempt to see the Christian difference. 

Cultural Happiness

  

Christian Happiness
Feels Good

Free Expression

What I want

 Definition Expresses Joy

Gives Peace

Outside Blessing
Pleasurable Gain

Emotional Good

Material “Get”

 Source God

Creation

Salvation
Approval

Acceptance

Award

 Goal God-centered

Self-less

Others-focused
Fulfillment

Satisfaction

Winning

 Result Contentment

Liberty

Gratitude

The Hebrew background to Jesus’ teaching in Matthew (22.37-40) begins in Leviticus (19.18) and Deuteronomy (6.5). Our love of God is shown by our love for others.

conviction2-face“Others” is the context to Paul’s famous teaching on personal convictions in Romans 14. (Part One). If we skim chapters 12 and 13 of Romans we find sections on submission, service, and sacrifice, words which inform Romans 14—“It’s not about you!” Indeed, Romans 15.1-8 bookends Romans 12-13 reemphasizing “the strong serve the weak.” 

True “happiness” is not the license to serve self or the legalism to control others’ convictions. Instead, true happiness is self-sacrifice found in Christ’s sacrifice (Gal 5.1). The key to the practice of personal conviction is not self but others. My happiness should be found in making others “happy” (joy filled, peace giving, blessing focused).

When I taught in high school I created a yearly button detailing our school theme. Each button contained one word. The very first display piece for outerwear and backpacks reflected the biblical teaching

Others conviction2-othes

Personal convictions says what my student teacher said, “It’s not about you.”

Reflect personally over questions of Individualism (“Me, Me, Me!”) and Hedonism (“Please Me! Please Me!”) as they relate to constructing personal convictions from Romans 14 and 1 Corinthians 8:

  1. How can temporal happiness with no real boundaries be better than the parameters established by The eternal God?
  2. Can anything lasting be built solely on happiness?  A college education?  Law?  Working at a job?  What do each of these demand?
  3. Is rejecting the Christian worldview because it is “hard” (both to fully understand and to live) for something “easy” (personal peace and affluence), a wise choice?  Why or why not?
  4. How will our choices for “happiness” affect others?
  5. How will the decisions for happiness of others affect us?  What would have happened to us had others chosen “happiness” over commitment?
  6. What if others’ happiness conflicts with our own?  Will we be able to say, “Don’t do that!  You’ll ruin my happiness!”?  Explain.
  7. How will we make future decisions based on happiness?
  8. Can nations, economies, cultures, or daily life be sustained by happiness as a goal?
  9. How are individual, experiential choices different from selfishness?
  10. Is “choice” a servant or a master?
  11. Why do young people agree with the advice of their peers (“Do what makes you happy”) over the 18 year wisdom of their parents (“Do what pleases God”)?
  12. If we are only to please ourselves, why should parents provide stability and security?
  13. Are things that are easily had easily lost?  Is anything in life “easy”?
  14. What isn’t hard or difficult that has worth?
  15. How have diligence and vigilance built your life to this point?
  16. How many hundreds of times do we make decisions that keep normalcy or consistency in life?  Is this better or worse than “happiness”?  Explain.
  17. Are we willing to give up “choice” for the sake of another?

Mark has just as much trouble thinking-living with the concept of OTHERS as anyone. He does not like his answers to these questions either.

Image credits, top to bottom: ranklocal.com; blog.schoollibrarymedia.com; imdb.com; pinbackattack.com; photobucket.com

Responding to Pain, Tragedy, Loss

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Sometimes, we live with puzzle pieces

and no box top to see the big picture.

Moore OK tornado

She stood by the side of the road crying.

A stranger stopped to offer comfort.

Her jaw radiated pain; her body shuddered. There was no relief.

It had been an awful wisdom tooth extraction. She now had a dry socket. A week later another oral surgeon had to “go in” again to cut her gum line, looking for bone fragments. During the surgery he “tapped on her jawbone” to assess whether or not it contained an infection. The pain Chelsea felt was left over from the doctor’s bone “tapping.” She took Vicodin: two at a time. The pain was unrelenting. The hygienist told my daughter that pain after surgery can flash back three, four, or five days after the event.

How about three, four, or five years? What of three, four, or five decades?

crying eyePeople suffer the memory of calamity in multiple ways, over multiple years: 

* The Moore, Oklahoma landscape was chiseled clean by an F5 twister.

* A Korean War veteran’s remains are laid to rest sixty years later.

* Roadside memorials of loved ones killed on the highway, maintained for all to see.

* Pictures on the mantle of parents, spouses, children, or siblings record loss.

* Economic downturns and duplicitous bosses make unemployment a disheartening reality.

* Some suffer the unremitting pain of depression, schizophrenia, head-trauma, or PTSD [1].

Raw, mangled, ravaged, empty, stripped bear, searing loss: pick a metaphor. Folks suffer when something or someone is taken away whether possessions, stability, sanity, or in some cases, lives.

Johnny Cash made famous this rendition of the song “Hurt.” In part, the lyrics readjohnny_cash_hurt2

Everyone I know,

Goes away in the end.

And you could have it all,

My empire of dirt . . .

No one of us can ever fully understand what another feels.

A quadriplegic, Joni Eareckson Tada, once revealed in her book A Step Further that everything from a hangnail to loss of mobility was “suffering” depending on the person. My sense of loss can never measure that of another. I could not, nor would I, think that I could understand my neighbor’s pain. So what is left for us to do?

Five things not to do in times of calamity:

1. Don’t compare: when someone tells you of their pain, do not bring up yours

2. Don’t complain: do not suggest to someone who has just lost everything that you lost anything

3. Don’t answer: folks want to vent and rage; your reply should be silence

4. Don’t leave: nothing replaces physical presence

5. Don’t critique: people cry, scream, swear, drink, smoke; be sensitive, ditch your sensitivities

Five proper responses in times of calamity:

1. Shut up: Keep your pious platitudes to yourself

2. Show up: Be with people who are hurting today, next week, next month, next year.

3. Pay up: Take out your wallet and pay the tab, don’t think about it, just do it

4. Stay up: Friend in pain can’t sleep, neither should you, darkness in the dark is double hard

5. Keep up: Lose your schedule, routine, and expectations; your friends in crisis just lost theirs

But what of the future? How do we make sense of pain?

Man and Society in CalamityPitirim Sorokin, founder of Harvard’s sociology department looked for an answer. He sought to explain how catastrophes of various kinds—wars, famines, pestilence—started other social forces. After exhaustive research, Sorokin’s conclusion was that religious revivals often begin in crisis. [2] His 1942 book Man and Society in Calamity made this claim:

The principal steps in the progress of mankind toward a spiritual religion and a noble code of ethics have been taken primarily under the impact of great catastrophes. [3]

Great catastrophes can bring great change. The past principle does not make us feel any better, nor should it be used to consul. But history may alter our view of the future. The history of Jesus’ suffering–the greatest “catastrophe” in human history–gives us the greatest change:

Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need (Hebrews 4:14-18)

Jesus’ suffering shows God’s ultimate care for human hurt.  Chelsea, the citizens of Moore, OK, American veterans, the jobless, everyone who hurts, remembers the pain. We should remember that folks who have suffered calamity remember. We should remember so that we never forget.

Every day is Memorial Day. 

Mark Eckel personally seeks truth wherever it’s found.  

[1] PTSD stands for “post traumatic stress disorder.”

[2] Mary Eberstadt, “Faith and Family,” National Review, 20 May 2013, p. 35.

[3] p. 226.

 

 

Pastor

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Pastors are Teachers

pastor as teacher

A symbolic thread of the shepherd-king woven throughout the tapestry of Scripture (1 Chr. 17:6; Ps. 23; Jer. 6:3; 23:4; Mic. 5:5-6; Nah. 3:18; Jn. 10:11; Re. 7:16-17) is the same thread used to create a mantel for the pastor as teacher. The New Testament reference to “shepherd” (Eph. 4:11, Acts 20:28), is literally the role of “pastor” (Eph. 4.11) and “teacher” (Eph. 4:11, Titus 1:9, 1 Tim. 3:2; 5:17). Pastors of The Church are to be shepherds responsible to The Chief Shepherd (1 Pe. 5:1), Who says, “shepherds after my own heart who will lead you with knowledge and understanding” (Jer. 3:15).

Biblical Theology of Pastor as Teacher

Shepherd or pastor-teachers taught based on knowledge from God (Jer 9:24-27). God Himself teaches (Ps. 25:8, 12; 27:11) so Jesus being called “teacher” comes as no surprise (Mat. 4:23; 5:2; 7:29; etc.). God’s spokespersons the priests and prophets taught, prophets being principally forth-tellers, expositors of God’s teaching from the Pentateuch (Lev. 10:11; Deu. 24:8; 33:8-10; 2 Chr. 17:7-9; Eze. 44:23; Mic. 3:11). Teaching based upon the Old Testament (Rom. 15:4; 1 Tim. 1:8-10; 2 Tim. 3:16) is referred to as “the faithful word” (Rom. 6:17; 16:17; Eph 4:21; Col 2:7; 2 The. 2:15; 2 Tim. 2:2; Ti. 1:9).

Teaching impacts the intellect which in turn is to impact being and behavior. “Sound” teaching indicates one who literally had good hygiene; they were healthy or well (1 Tim. 1:8-10; Mat. 6:22-3). Titus 1:9 and 2:1 emphasize hygienic doctrine; the verses serve as bookends around unsound living (Ti. 1:10-16). Teaching can be either positive or negative (Rom. 15:4; Col. 2:22) necessitating that teaching based on Scripture’s text was to be evaluated (1 Cor. 12:10; 14:29; 1 The. 5:21-22).

Teaching will either be right or wrong, good or bad. Rejection of unsound teaching (1 Tim.6:2) is a pastor’s responsibility. Pastors defend their people against teachers whose motives are self-centered or money-centered (1 Tim. 1:7; Ti. 1:11). Pastors must point out doctrine which is strange (Heb. 13:9), going against the doctrine of Christ (2 Jn. 9-10). Pastors must specify certain groups (Rev. 2:14), their teaching (Rev 2:20, 24), and individuals (2 Tim. 2:16-19) who may dissuade The Church from truth (Eph. 4:14). False teaching will occur (2 Pe. 2:1), its origin being obvious (1 Tim. 4:1). Good pastors must replace bad pastors (Jer. 23:1-4), actively refuting unsound doctrine, teaching about Jesus (Ac. 28:30-31). Teaching is based upon Jesus’ person and work (Ac. 4:2, 18) and the teaching about Jesus is usually contentious (Ac 5:21, 24, 5:42).

Biblical Philosophy of Pastor as Teacher

Pastoral authority is from Heaven (Gal. 1:12; 1 Cor. 12:28).  A pastor’s teaching is dependent upon The Holy Spirit (1 Cor. 2:13; 2 Tim. 1:14; 1 Jn 2:27). Pastoral teaching is a gift (Eph. 4:11), the gift of teaching to be used (Rom. 12:7; 1 Tim. 4:11, 13).

Teaching is intentional. Teaching includes planning ahead for what will be said later (1 Cor. 11:17, 34; 1 The. 4:2; 2 The. 3:6-15). Knowing what an audience can handle is significant.  Paul knew that the Corinthians were mere infants, unable to handle more than breast-milk (1 Cor. 3:1-3). Pastor-teachers view themselves as responsible for the education of their people (1 Tim. 2:7; 2 Tim 1:11). The connection to fathers as teachers is important to identify (1 Cor. 4:17; Eph 4:21; Col 1:28; 2:7; 2 The. 2:15). Teaching demands both tact (1 Tim. 3:2; 2 Tim. 2:2) and confrontation (2 Tim. 1:13-14) A pastor holds to The Truth, encourages teaching in community, actively refuting unsound doctrine (Ti. 1:9).

The New Testament description of leaders (Acts 20:28-31; 1 Pe. 5:1-4) warns against the negative, highlighting the positive.  Shepherds were to keep watch, be on their guard, serve as overseers, be willing, be eager, setting examples. God’s people were often referenced as sheep needing a shepherd (Mat. 9:36): one of Jesus’ final commands to Peter (Jn. 21:15-17).

Christian Practice of Pastor as Teacher

Disciple-making, literally learning, being the primary task of The Church is fostered through the continuous process of teaching (Mat. 28:19). Church people should not choose pastors who only tell them what they want to hear (2 Tim 4:3). Pastors have peoples’ eternal welfare in mind (Heb. 13:17). Pastoral oversight (Acts 20:28) is to be respected for the peoples’ own best interest (Heb. 13:17).

Self-reflection is the responsibility of a pastor to their own teaching (1 Tim. 4:16). Paul makes a point of saying “this is not about me” (1 Tim. 1:12-17).  In fact, he ends with a hymn in verse 17, punctuating the truth. A pastor should live an earnestly devout life (2 Tim. 3:12) understanding that teaching is lived theology (Ti. 2:12).

A teacher is entrusted with authority (1 Tim. 4:11; Ti. 2:15), guarding the doctrinal treasure with the help of The Holy Spirit (2 Tim. 1:14). A pastor reads (2 Tim. 4:13) for the purpose of preaching, instruction, interpretation, application, and refutation. 2 Timothy 2:14-15 explains the importance of pastoral detail. Pastors are wary of extremes or disputes about words. An obsession over trivialities, majoring on the minors, and quibbles over minutia (1 Tim. 1:6, 6:20; 2 Tim. 2:16; Ti. 3:9) which is no good whatsoever, can literally cause a catastrophe. The corrective to the extreme is hard work. Diligence, documented approval, avoidance of shoddy workmanship, and cutting straight lines are the imperatives which produce strong doctrine.

Other Helps

Bryan Chapell, Christ-Centered Preaching: Redeeming the Expository Sermon, 2nd ed.(Grand Rapids, Baker, 2005).

Lawrence O. Richards and Gary J. Bredfeldt, Creative Bible Teaching, rev. (Chicago, Moody Publishers, 1998).

“Pastor” (c) is published in the Christian Education Encyclopedia by Dr. Eckel.

 

Right from Wrong

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 Who says what is right and wrong?

ethics

https://appliedbehavioralstrategies.wordpress.com/category/funny/

Moral philosophy, also known as “social ethics,” seeks answers to the question “What is right and wrong?” Supposed synonymous words (morals, values, ethics, or beliefs) often assume that correct behavior arises from community codes of conduct. The Christian viewpoint is quite distinctive. Christian views of social ethics necessarily distinguish “values” and “morals” from “ethics” and “beliefs.” What some consider to be “normal” (values) or “acceptable” (morals) in any given culture may indeed be right or wrong in another culture. By contrast, “ethics” implies “should” and “ought” which in turn assumes a standard outside the community. “Beliefs” for the Christian embeds sociology within theology.

Only three possible standards or sources exist for how one should live in any culture:

(1) individual desire,

(2) community design, or

(3) transcendent declaration.

Individuals, separated from the ethical framework or social fellowship of others exercise their autonomy to the betterment or detriment of others; the standards for “betterment” and “detriment” left to one’s own choices. Communities may have what others consider to beneficent, altruistic motives but also depend on what is acceptable for the group even when harm could come to other groups because of the first group’s actions. Further complications arise from tyrannical or totalitarian leadership within a community where one or a few set standards demanding compliance through fear from the whole community. Transcendent standards, most often originating from holy books or prophetic utterance, can be manipulated by human interpreters for the interpreter’s own interests. However, without a supernatural code by which a society commits itself, autonomous human ethics reign supreme.

In a fallen world, the best hope for community compliance is commitment to a cogent code given from a personal, eternal, Triune creator, the Hebrew-Christian God of the Bible. Social ethics, from a Hebraic-Christian point of view, demands the following:

(1) A righteous, revelatory standard founded in the Bible (Ps 119; 1 Thess 4:1-12),

(2) a transformed spirit, affecting the being, the interiority of the believer (Ps 19:13-14; Rom 8:5-9),

(3) Christian leaders who submit themselves to the standard in word, attitude, and deed (2 Kgs 23:24-25; 1 Tim 3; Titus 1),

(4) Christian leaders who prompt the Christian church toward the practice of Christian ethics (Ps 15; Heb 10:24; 13:1-7, 17),

(5) Christians who practice Christian ethics in the society where they live (Deut 4:5-8; Titus 2:1-10); and

(6) social ethics in lived society are influenced by Christian social ethics (Jer 29:1-7; 1 Tim 1:8-11).

The results of Christian social ethics in society begin with Old Testament teaching and should always produce (1) equality of commitment to all people being made in God’s image (Gen 1:26-27), (2) equitable rewards which benefit all people (Ps 107), (3) standards of justice applied to all (Is 58-59), and (4) a sense that preparation for the next life depends on how this life is lived (Ps 73).

Practices

The practice of beneficence toward others is what it means to practice one’s Christian faith (Titus 3:1, 8, 14). The church often took care of its own (Acts 4:32-37). There was no limitation on belief: all should be cared for (Gal 6:9-10). There was no limitation on time: doing good can seem to be an unending task and must be encouraged (Gal 6:9; 2 Thess 3:13). There was no limitation on effort: continued service is the expectation (John 9:4; 1 Cor 15.58; Gal 6:9; 2 Thess 3:13). There was no limitation on result: doing good was not in vain (1 Co 4:5; 15:58; 2 Jn 8). The Christian does not do good for their salvation but because of their salvation (Eph 2:8-10; 4:24; Col 1:10). Works of service to others originate first from God (John 15:5-6; Phil 1:11; Col 1:6). 

Doing good, however, can be misconstrued. Some substitute good works for salvation from sin which can only be given by God through His grace (Gal 1:15; 2:16; 3:11-14). Some do good out of anticipation of earthly reward, whether through gain or glory (Acts 8:18-19; Phil 1:17-19). Still others do good out of a sincere faith but do not realize its negative impact on the populace served. Books such as When Helping Hurts warn that material needs cannot be separated from immaterial beliefs. The Spiritual Danger of Doing Good petitions believers that their good works may be susceptible to imperceptible motivations and unintended consequences. The essence of social ethics, like everything else in life, can fall prey to a disillusionment or disconnection from the original purpose for the believer: to glorify God in all things (Ps 115:1; Col 3:23), acknowledging Him as the source of any competence (2 Co 3:5; 4:5). Loving one’s neighbor because one loves God is the essence of what it means to be a Christian (Gal 5:14; c.f. Lev 19:18; Matt 19:19; John 13:34).

Books such as Stephen Mansfield’s In Search of God and Guinness demonstrate the personal commitment and communal impact a thoroughly Christian mindset can have on social ethics in business practices which immediately impact individuals and institutions. Kingdom Calling, by Amy L. Sherman, gives a myriad of examples from every conceivable vocation of how the practice of Christian social ethics produces justice and brings mercy to any neighborhood. Inspirational stories, as identified in books like William Bennett’s The Book of Virtues, can motivate toward goodness. But good examples cannot be simply applied from the outside without internal change, a key tenet of Christian ethics (Eph 4:20-24; Col 3:12-15). 

Rodney Stark’s The Rise of Christianity shows the historic impact of Christian social ethics on the Roman culture. Before his own conversion to the gospel, Stark researched how the believing community in Rome impacted the city. The practice of ministering physical care through epidemics made the gospel of Jesus attractive. In books that followed, Stark showed how Christian thinking-being-living had a direct impact on social good. The earliest Christian apologists—Justin Martyr, Tertullian, Ignatius of Antioch—defended Christians to Roman persecutors with this dictum: Christians provided Rome with the best citizens, because Christians contributed to the social good of the empire. Christian ethics were built on Christian belief that right and wrong have a transcendent source in the Hebraic-Christian God, Yahweh, revealed in His Son, Jesus.

“Social Ethics”© is an essay in the 5-volume Encyclopedia of Christianity in the United States through Rowman & Littlefield, all rights reserved.