On Beards

Sometimes it frustrates me that I cannot grow a decent beard.  I can get a little scruffy and aggravate my wife with my 48 hour shadow, but that’s about it.  Genetics have conspired against me so that I cannot fully achieve that primeval mark of manhood.  I suppose that this frustrating aspect of my physiology is not the worst defect, but I suppose it to be a defect nonetheless.  It seems unfortunate that I will never be able to experience the delight of finding yesterday’s food lodged somewhere around my chin or being able to look 10 years older.  All of these experiences and more will never be mine.  As I meditated on these thoughts, I realized that there was a larger and deeper issue in play.  This issue is beyond physiological, or experiential import.  This issue is a theological issue.

Yesterday I realized that I could never be a very good Calvinist.

Takeaways from Southeast Region ETS

I thought I’d share with my friends a little about what I learned while I was at my regional ETS meeting up in Wakeforest, NC this weekend.  I’ll first share observations specific to each meeting and then close with some general observations.

  • Devotional: Doctor Köstenberger opened the meeting with a devotional from 2 Peter 1:3-10.  He urged the group to pursue moral and academic excellence as God empowers us.
  • Parallel 1: I went to a paper reading by Paul Himes (SEBTS) who argued quite persuasively that the primary referent of  “strangers and sojourners” (1 Peter 2:11) was literal (i.e., that the people being addressed were literally strangers and sojourners).  I thought he made some solid points for this minority position on the text; however, I felt that he failed to take into account the intertextuality of the passage and how Peter uses the OT elsewhere.  I also felt that he did not adequately explain the surrounding context as well as I would have liked.  Overall, though, it was a solid paper.
  • Parallel 2: Stephen Stout (New Life TS) presented a great paper which analyzed the Pauline emphasis on the humanity of Christ.  It is often argued that Paul cared little for Christ’s humanity and focused solely on His divinity.  This argument was soundly trumped by this well-reasoned paper.
  • Parallel 3: Jeremy Kimble (SEBTS) did a spectacular presentation of a paper on the use of Deuteronomy in 1 Corinthians 5.  I’ve become more and more fascinated by intertextuality, so this naturally interested me.  I left with a deeper appreciation of the implications of the use of the OT in the NT, the difficulties of church discipline, and the importance of church discipline.  All-in-all, this was a wonderful paper with far-reaching implications.
  • Plenary 1: Doctor Paul House (Beeson) presented a lecture on biblical theology which provided an excellent introductory survey of the topic.  I appreciated his straightforward style and clarity.  He challenged the group to commit to doing biblical theology by looking for how the Scriptures cohere, and not whether they cohere.  Part of his presentation included a segment on Paul and Isaiah as biblical theologians.  Just as Isaiah used Moses and Paul used Isaiah to form their themes, so we must be committed to finding and using the themes of all the biblical writers as we study the Scriptures.  Ultimately, Dr. House challenged us to see the disciplines of Systematic Theology, Historical Theology, and Biblical Theology as streams flowing into the Mississippi River.  All of these valuable exercises are necessary in order to achieve a proper understanding of Scripture.
  • Plenary 2: Doctor Hafemann (Aberdeen) attempted to pursue a new eschatological schema for doing biblical theology.  In this lecture, he decried the use of contrasts (law vs. grace, dispensational approaches, etc.) in favor of a more positive approach to the interconnected whole of Scripture.  In doing so, he appealed to, what seemed to me, stretched parallel structures in 2 Corinthians 5:14-21.  Overall I thought the argument was quite weak and was one of the least interesting sessions.
  • Parallel 4: Ryan Martin (CBTS) presented a paper which attempted to parallel two opponents of Jonathan Edwards and current proponents of the NPP.  The paper was fascinating in that it brought out the fact that challenges in understanding justification have existed for centuries.  Orthodoxy has always confronted these challenges head-on.  I did think, however, the attempt to construct the parallels may have been slightly overdrawn.
  • Plenary 3: Doctor Köstenberger (SEBTS) brought the final plenary address.  This particular lecture was my favorite by far.  He pointed out the importance of Gabler’s call towards a biblical theology back in 1787.  In response he demonstrated trajectories of modern biblical theology.  He listed the following four:
    • The Classic approach of segmenting each writer or book and tracing particular doctrines through their works.
    • The Central Themes approach of allowing for various themes to be traced through Scripture.
    • The Single-Center approach of allowing for one theme (usually unhelpfully broad) to be traced through Scripture.
    • The Metanarrative approach of watching a particular story play out throughout Scripture.
  • Parallel 5: Doctor Maurice Robinson (SEBTS) presented a fascinating paper demonstrating the Byzantine priority in a textual variant in Acts 5:24.  He argued quite convincingly that only the majority reading could explain the rise of the other readings.  He succeeded in convincing even the most skeptical in the group.  I found my views more or less deepened by this interaction.
  • Parallel 6: Richard Winston (CBTS) presented a paper on the use of Leviticus 18:5 in Romans 10:5.  Once again, I found myself fascinated by the importance of intertextuality.  Even at the heart of a tough debate, the insights gained through the OT were critical.  I did think that he attempted to make the Qumran community speak too far into the interpretation of the text.

In general, here are some thoughts I had while riding several hours back home on Saturday:

  • Evangelical Christianity is far more conservative that I had been led to believe.  Not only was essentially everyone I talked with or heard (with only 1 small exception) staunchly conservative theologically, but they also were militantly opposed to doctrinal deviations.
  • God has gifted the Church with an impressive number of scholars who are devoted to an honest study of His Word and ministry to local churches.
  • I’m a nerd.
  • Presbyterians make me smile.
  • I can’t wait for next year.

An Evangelical Christian Defends His Vote For Ron Paul

Let me start by saying that I really dislike politics.  I have some ideas about the subject, but I don’t really like talking about it or promoting political agendas.  The primary reason is that I don’t vest much hope in politics.  Very few great things have been done by politicians, because politicians seemed to be people just like you and me; the often seem big, but for all their bigness they seem unable to do anything.  Meanwhile it is left to the little people to move mountains by faith.  I suppose that someday I will change my mind and fix my opinions to the bandwagon of a particular party or align myself with certain mainstream ideals, but for now, in my youth, I will continue my wilderness wanderings, wanting little to do with the promised land of the Republicans or the Egypt of the Democrats.

Curiously, however, over the past few months my interest has been spurred by a particular candidate.  The slumber of my quiet rest in the realm of politics has been broken by a strange character and a man that I felt to be quite insane only four years ago.  As I considered whether I could vote for him I decided that I must conquer the objections of the strongest of his opponents.  The more I considered their objections, the more I realized that they carried little weight.  The more I realized their weightlessness, the more I realized that, not just the candidate, but his entire scheme of thinking was a viable alternative to the approach that I had been raised in.  So for a moment I will ask you to indulge me as I weigh some of the objections to Libertarianism from some of my Christian brothers.

1. Libertarianism supports gay marriage.  Suppose your friend told you that he does not think you should buy a Ford.  Would you then suppose that he must certainly want you to buy a Chevy?  Similarly the objection to the Libertarian position makes no sense whatsoever.  As I understand the Libertarian position, it considers a federal injunction via a Constitutional amendment allowing only for heterosexual marriage to be outside the scope and role of the federal government.  In this I agree entirely.  Allow me to suggest two considerations.  First, if the federal government is given a precedent to say what sort of marriages are allowed when Christians are in the majority, who is to say that the government can’t begin promoting other sorts of marriages when the Christians are not in the majority?  In other words, was it ever within the scope of the federal government to decide things like whether one should or shouldn’t pray in school or who can or can’t get married or whether or not we have the appropriate levels of healthcare.  I think that many social conservatives happily overstretch the arm of government to suit their causes, but I also suppose that when the social liberals take control again, their laughter will be turned into mourning.  Bear in mind that the same hand that can restrict marriage can also promote homosexuality or any other sort of lifestyle.  It is a double-edged sword.  A second consideration in regard to this matter is that few realize that the Libertarian message is essentially anti-federal.  As I understand the Libertarian position (I am no expert), more allowance in these matters is given to the states.  This opens up more interesting possibilities which fascinate me.  Ultimately the Libertarian message is one that hands this issue back to local communities and churches to decide; therefore, instead of moralizing the nation, the Christian is left with the intolerable business of loving neighbors and shining out lights in the community and other such uncomfortable tasks.  In this sense, the Libertarian position does more to allow the Christian equal footing with the secularist to deal with the issue of gay marriage.  The Libertarian simply pushes it out of the federal agenda without supporting it or attacking it.

2.  Libertarianism supports drugs.  Once more the idea that allowing someone to make a decision is tantamount to supporting the wrong decision arises.  This is as if God allowing Adam to decide whether or not to take the fruit in the garden somehow stands guilty for Adam’s poor decision.  Drugs have consequences.  So does alcohol, tobacco, food, pornography, racing, swimming, and so on.  There are certain things that one can do to their body that can be judged as morally or pragmatically wrong.  But is it the government’s role to tell you what you should or should not do to your body?  While I certainly believe that it is the government’s role to tell me what I should or should not do to someone else’s body or property (hence laws against theft, violence, abortion, etc.), I do not believe that decisions about my own are within the purview or the prerogative of Constitutional law.  We must bear in mind the same conundrum as before, namely that the same government that can restrict alcohol, tobacco, and marijuana can also tell me that I shouldn’t fast, or drink soda, or eat too much turkey on Thanksgiving.  The double-edged sword surfaces once again.  I could discuss the pragmatic effects of ending the war on drugs and the end of violence and border wars that would occur, but for now suffice it to say that the opposition to the war on drugs does not necessitate a capitulation to a druggie state (just as the end of Prohibition does not mean that everyone drinks, a fact I didn’t understand until I spent time in society).  Permitting people to make decisions (what religion will I believe, what political opinions should I have, where should I work) has consequences, but restricting those decisions beyond the scope of natural law seems to me to result in even more dire consequences.

3.  Libertarianism supports Iran over Israel.  One final time we run up against our problem and once more we find the double-edged sword.  But from the outset I must clarify that I wholeheartedly love Jewish people and have visited Israel and enjoy Jewish culture and their heritage, which brought me one of the things I love the most – my belief system.  I do not suppose that the Libertarian feels any differently.  My understanding of the position seems to clarify three matters.  First, Libertarians are not anti-war.  Libertarians believe that we may go to war, but that war must be declared after a formal debate and decision as is directed in the Constitution.  When a Libertarian says that we ought not to be entangled in certain wars, what they mean is that we have entangled ourselves in foreign affairs in an un-Constitutional manner.  Secondly, Libertarians oppose not only military aid to Israel, but to all countries.  They do not see the role of the United States as the world’s bank or armory.  Traditional politicians use the government in such a manner and this is why countries that we used to like have weapons of mass destruction, cool military tech, and all our old gear (i.e., Egypt, Iraq, Afghanistan, Pakistan, Saudi Arabia, U.A.E., etc.).  I don’t suppose that these favors have done much to support the nation of Israel.  Finally, Libertarians oppose entangling the US government in foreign affairs in general.  While this would allow Iran to continue their plotting within their own borders, it would also allow Israel to continue to do what it needs to do within her borders as well.  In the mind of the Libertarian, the United States has no right to tell Israel how many settlements it wants to build or whether or not it should build another housing development in Jerusalem.  The same government that can attack Iran at a whim (viz., without Constitutional authority) can place a chokehold around Israel (and currently does).  The same government that can throw millions of dollars in military aid to Israel can throw tens of millions of dollars in aid to her Arab neighbors (and currently does).  So once again, the Libertarian does not oppose Israel, but rather respects her and relates with her in a much better way than the current federal model does.

These key objections may not be answered to the liking of all of my readers and I wish them well in voting for the candidate they feel best represents them (it’s Constitutional, after all).  But for those willing to take a journey outside the partisan bickering and the red and the blue, the road less traveled makes all the difference.  Libertarianism has been a seed in the back of my mind for some time now.  It is a seed that has been taking root, but has encountered several objections.  It would not be fair for me to dismiss them outright, especially since some of my brothers and sisters have questioned whether these Libertarian ideals are in opposition to the Scriptures.  Now that I have answered the objections to my own satisfaction I have moved into accept the position more fully.  The position gives me the reasons for elements of what I have believed for so long.  I’ve always believed in limited government, anti-federalist, Constitutional government.  Now I know why.  +1 for Ron Paul.

Spamming God

I hate spam.  For me, it’s not that it clutters my inbox.  Getting more email makes me feel important.  It’s also not because they’re advertising a product.  As long as it’s something I like, it doesn’t really bother me.  I think the reason I hate spam is because it’s so impersonal and repetitive.  Blog spam is the best in this regard.  It’s so general and vague and usually refers to how great your post was in the most obtuse way possible (not to mention the horrible grammar).  In reality the approach of the spammer is almost insulting.

I’ve been thinking over the last month or so that maybe my prayers are sort of like spam too.  What I mean is that I think I’ve been too careless, too repetitive, too casual, and too impersonal in my prayers.  I guess it’s a bit of a challenge.  I know that the Holy Spirit takes my sloppy, selfish prayers and cleans them up and prays them for me (Rom. 8:26-27).  I know that Jesus pleads my case before God the Father when I pray (1 Tim. 2:5).  I know that the prayer of the instant necessity, like the woman who cried out “Lord, help me” (Matt. 15:25), is just as welcomed as the prayer of long contemplation.

All this makes sense to me, but I also remember the words of Jesus when He spoke of not being empty or repetitive in our prayers (Matt. 6:7) and this urges me to consider the worth of my thoughtless lunch prayers and little meeting-closing prayers.  Do I weigh the words as if they are being delivered before the throne of the Almighty?  Clearly the disciples felt that this was a matter of enough import to ask Jesus to teach them how to pray (Luke 11:1).  They were humble enough to realize that they had sloppy prayer lives and needed help (I suppose spending a few years with the Messiah would do this to me as well), but I think I may not be as aware as my problem in this area as the disciples were.

For quite some time I’ve questioned the use of written prayers.  Often these prayers, when read aloud, seem stiff and impersonal too, but part of me is beginning to think that maybe the thought, the intentionality behind them is more of something like a five-course meal than the little fast food prayers I often offer over my lunch.  This year I’m going to spend more time writing out prayers driven from the text of Scripture in order to course-correct in this area.  Instead of spamming God, I’m going to start writing Him some meaningful communication.