fearless_evangelism

Roman Catholics have a curious word for evangelism — “evangelization,” as in the “new evangelization” advocated by Papa Benny and now by Francis. You see, Catholics have started to realize that the old state-supported, culturally-driven option for a viable Catholicism is no longer a viable option. The “new evangelization” is the Vatican’s attempt to get Catholics off their arses and tell people about Jesus, though it is purportedly more subtle and sophisticated than that. Francis is not very fond of proselytism, for example, which is one reason (among many) why conservative Catholics are less-than enamored by the current pontiff. Of course, Francis doesn’t define what he means by proselytism, since his goal is to be the most ambiguous pope in papal history.

For most of us, the only noun form of “to evangelize” is “evangelism.” A cursory glance at a Google search would indicate that evangelization is a Catholic term. The first search result for “evangelization” is the USCCB, and nearly all of the subsequent results are Catholic websites. However, the OED tells us that “evangelization” occurs as early as Hobbe’s Leviathan in 1651. But for all intents and purposes, it appears to be a new usage, if not coinage, by Roman Catholics in recent years.

I do not know if there is any difference between “evangelization” and “evangelism.” It seems to just be Catholic-speak for the same thing. However, their usage does appear to be different, given the different theologies and histories behind the two terms. For Catholic “evangelization,” the renewal of the culture is a big ingredient and, indeed, the telos of the whole initiative. For Protestant “evangelism,” the conversion of individuals is the primary connotation, whereas this appears to be secondary in Catholic discourse. Even among Protestants who embrace the “worldview” mentality of “every square inch,” the term “evangelism” is still mostly reserved for the act of witnessing to the gospel in its proclamation to the lost.

The term, “evangelization,” has become so widespread in Catholic circles that it has become a sure-fire way to identify a Catholic. They don’t say, “evangelism,” but “evangelization.”

 

La Theology

Two years ago, Fred Sanders at Biola and Oliver Crisp at Fuller decided to organize and host a new series of lectures in constructive dogmatics, located in that God-forsaken wasteland known as Southern California. Okay, just kidding about the last bit. The lectures have been similar to the Kantzer Lectures in Revealed Theology, organized by Kevin Vanhoozer at TEDS and inaugurated by John Webster in 2007. The difference is that the Los Angeles series features multiple presenters. It is very encouraging to see our evangelical institutions sponsoring serious theology.

The topic for the first LA Theology Conference was “Christology, Ancient and Modern.” The lectures have been published as a book. You can also view the individual lectures, as well as the group discussion, in the videos below. The presenters include Alan Torrance, George Hunsinger, Katherine Sonderegger, Peter Leithart, and a pre-beard Oliver Crisp.

The lectures were added to YouTube last year, but I have only just now started to view them. So far, I have watched Crisp’s and Torrance’s lectures, both of which I thoroughly enjoyed.

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Oliver Crisp

Alan Torrance

George Hunsinger

Katherine Sonderegger

Peter Leithart

Panel Discussion

Bad Calvin

September 29, 2014

john-calvin-need-not-apply

I don’t think Calvin could get a job at Westminster Philly:

Hebrews 2:7. Thou hast made him a little lower than the angels. A new difficulty now emerges in the exposition of these words. I have already shown that the passage is properly to be expounded as referring to the Son of God, but the apostle now seems to use the words in a different sense from that in which David understood them. The phrase ‘a little’ (βραχύ τι) seems to refer to time, as meaning for a little while, and denotes the humiliation when Christ emptied Himself, and restricts His glory to the day of resurrection, whereas David extends it in general to the whole life of man. I answer that it was not the purpose of the apostle to give an accurate exposition of the words. There is nothing improper if he looks for allusions in the words to embellish the case he is presenting, as Paul does in Rom. 10.6 when he cites evidence from Moses — ‘Who shall ascend into heaven’, etc. — adding the words about heaven and hell not as an explanation but as an embellishment. David’s meaning is this: Lord Thou hast raised man to such dignity that he is very little distant from divine or angelic honour, since he is given authority over the whole world. The apostle has no intention of overthrowing this meaning or of giving it a different turn; but he only bids us consider the humiliation of Christ, which was shown forth for a short time, and then the glory with which He is crowned for ever, and he does this more by alluding to the words than by expounding what David meant.

[John Calvin, Hebrews and I & II Peter, eds. David W. Torrance and Thomas F. Torrance, p. 22-23]

According to Westminster Theological Seminary, if the NT author is not “expounding what David meant,” then you can find yourself a new job. Sorry, Calvin. You’ll have to go to Fuller. By the way, Herman Bavinck could not get a job at Westminster either, as Wyatt Houtz has provided for us. If Calvin and Bavinck are too loosey-goosey for your Reformed seminary, then you might want to reevaluate your doctrine of Scripture.

I am referring to the fiasco surrounding the forced retirement of Professor Douglas Green from WTS. Professor Bill Evans (Erskine College) has given the most thoughtful responses. I mentioned the controversy briefly back in June:

Professor Green teaches that the “authorial intent” of the OT writers need not include an explicit christology. The divine intent, partially veiled in earlier redemptive history, was discerned by the NT writers in their (inspired) appropriation of the OT. Call me naive, but I thought this is what everyone believed.

["Chicago's Muddy Waters"]

It seems to me that the administration is benefiting, for their purposes, from the example of Peter Enns, who was similarly dismissed a few years ago. With Enns proving to be far more controversial, culminating in the rejection of Israel’s portrait of God in the conquest narratives, WTS can feel rather vindicated in dismissing him. Now with Green, they can likewise weather the criticism and point to the example of Enns. The problem, however, is that Green has not ventured along Enn’s path, not to any significant extent that I have seen. And if Bill Evans’ theological evaluation is sound, as I believe it is, then WTS is tragically isolating themselves — not in some brave contra mundum stance, but against the best of their own tradition.

Vines

Last week, Rachel Held Evans began her blog series on Matthew Vines’ God and the Gay Christian, the latest and most acclaimed popularization of the “open and affirming” position within the church. When I was discerning this issue, intensely, a few year ago, popularizers like Vines did not exist — though Jack Rogers’ 2009 book is very similar. I read Martti Nissinen and Eugene Rogers, the sort of scholars that Vines makes accessible.

As most of you know, I am “traditional” on marriage and sexuality in general, for reasons relevant to specifically Christian content. I see marriage as an icon of the gospel (Eph 5), with a distinct material form (Gen 1:27). And I am not an iconoclast.

But for this post, I just want to analyze Evans’ statement that Vines is “a theologically conservative Christian who holds a ‘high view’ of the Bible,” which is also Vines’ own self-estimation. She begins her second entry this week in the same way. A few problems immediately strike me. Most importantly, it implies that liberals hold a markedly low view of the Bible, somehow significantly different from Vines’ (and Evans’) own view. In reality, the average liberal within the churches and seminaries where they thrive — mainline Protestant — believes in a God in line with the creeds. They believe in the Holy Trinity and in Jesus Christ as Lord and Savior, and they exegete these doctrines from the Bible. In other words, the Bible is authoritative for them.

Everything that I have read from Rachel Held Evans, Matthew Vines, Peter Enns, and all the current starlights of the progressive sorta-evangelicals is exactly what you can find in any mainline classroom. Exactly. None of this is even remotely surprising. Peter Enns, whom Evans extolled in a recent post, is about 50 years (or 150 years) late to the party. Like Vines, he is gifted in his ability to communicate to an otherwise still-biblicist contingent of evangelicals. But, also like Vines, he is merely repeating a given set of long-held convictions. “God never told the Israelites to kill the Canaanites. The Israelites believed that God told them to kill the Canaanites.” Yawn. Welcome to the mainline, Professor Enns.

The Bible is authoritative for Vines. It is the sole source for knowledge of God in his saving revelation to mankind in Jesus Christ. Until proven otherwise, I have no reason to doubt Vines. So, of course, Vines has a “high” view and “authoritative” view of the Bible in that sense. But, so does nearly everyone else. Vines is not a “conservative” in any distinct sense that would differentiate him from the average, run-of-the-mill liberal in the mainline. And every mainline Protestant knows this, which is surely amusing when they see Vines and Enns and Evans on the “cutting edge” of theology! Hardly.

My point is simple. The liberal view of the Bible, in its most representative Christian form, is a view of the Bible that believes in its unique authority for the church. In the mainline Protestant churches, this liberal view of the Bible is no different than the “theologically conservative” view ascribed to Vines (and self-ascribed by Vines). So, what precisely makes Vines a theological conservative? If he is, then so is the National Council of Churches.

I do not care to actually answer the question in the title of this post. I am not invested in maintaining or defining the boundaries of “conservative.” But when it is used in a context that makes it functionally indistinct from its purported foe, “liberal,” then I call foul.

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Image: Matthew Vines (source: AP)

 

God's-Not-Dead-PureFlix

It is worth highlighting and further commenting on, as I called it, “the most ridiculous moment” in God’s Not Dead. As a reminder, here is the description in my review:

After this heated exchange between Josh and the professor, each student begins to stand, one by one, declaring, “God’s not dead.” (Think of Dead Poets Society and all the students declaring, “Oh Captain, my Captain.”) Over and over, “God’s not dead. God’s not dead.” Eventually the entire class is standing. Remember, this is the same class that wrote, “God is dead,” with their signatures just a few weeks prior. Josh is so persuasive that he wins over the entire class!

This is the coup d’etat for Josh. He has just delivered his final blow to the professor. Standing victorious, Josh watches the class rise in an emotionally-gripping declaration of their belief in God. Martin, a student from China, is the first to stand. Earlier in the film, he informs his father back home that he was being persuaded by arguments for God’s existence, much to his father’s displeasure (commie atheist bastard that he is, of course, because only stereotypes exist in this evangelical fantasy world). Apparently Martin was not alone, as we see every student in the class rise after him, determined and defiant with their newfound faith in God.

That should strike you as profoundly disturbing. Josh has converted the entire class. How? By proclaiming the love of God in Jesus Christ? No. By preaching repentance and forgiveness in the cross of Jesus Christ? Nope. By mentioning at least something vague about Jesus Christ, the promise of redemption, the hope of glory, or any of the sort? No again. The message of the film is clear. You don’t need Jesus or the Holy Spirit to convert a classroom of students to belief in God. Reason alone is a sufficient bridge from unbelief to belief. No “foolishness” to the Greeks here. Sorry, Paul. “God is alive,” and you don’t even need to change your heart of stone to a heart of flesh.

Josh has “put God on trial,” as he stated at the beginning, and God won! Whew, I’m glad that God has such great lawyers on his defense team. What would The Almighty do without them?

Switching topics. In the review, I talked about the one-dimensional characters and the filmmakers’ apparent inability to grapple with the complexities of human nature. In the comments, Robert has a sober reflection:

When contemporary Christians produce “art,” including and perhaps especially popular “art,” that so poorly reflects the truth of the human world around them, reducing it to caricature (and they do this very, very often), it inevitably supports the suspicion among perceptive non-believers that, since Christians are so badly out of touch with the truth about human reality, they are even less likely to be in touch with the truth about divine reality. It in fact produces the same suspicion in me, a Christian, about many other Christians, both the ones who produce this “art” and those who gleefully consume it. This is why it’s so embarrassing, and cringe-worthy.

Amen. The End of the Affair, this movie ain’t, and it is hard to imagine evangelicals today being capable of such.

Review: God’s Not Dead

September 12, 2014

God's-Not-Dead

This past summer, I prepared and taught a Sunday school course at our church, aimed at equipping our high school students for college — especially those who are entering freshmen this fall. I addressed a wide range of issues, with a special focus on both the intellectual and the moral struggles of Christians in a college environment. The course was well-received, I am happy to say. There is a desperate need for such courses in all churches. Since we are Presbyterians, you might think that we wouldn’t need to equip our already bright and sober students, but you would be wrong. (That’s me being humorous.)

A number of folks in the congregation asked me if I had seen God’s Not Dead, the recent evangelical film chronicling the plight of a freshman in college who is challenged to defend his faith. I had not seen it. Until now. The film has been something of a sensation in the niche market of Christian films, preforming extraordinarily well at the box office. And if Amazon reviews are a reliable indicator, it is much beloved by a good many people — currently at over 2,000 reviews with an average of 4.5 stars.

The scenario which God’s Not Dead attempts to portray is something which Christian parents and students alike need to be conversant about. To the extent that this film may generate some much needed discussion, I am happy. But this is not the film we need. My review will be highly negative, with only a few positives along the way. There will be major spoilers, though I doubt it matters. The plot is not exactly riveting.

The Setup

The protagonist in our story is a newly arrived freshman on campus, Josh Wheaton. We know nothing about him except that he wears a Newsboys t-shirt and a cross necklace, which prompts a fellow student to warn him about the philosophy 101 course on his schedule. The professor of the course, Dr. Jeffrey Radisson (Kevin Sorbo), is well-known for his avowed atheism and disdain for religion. After the brief exchange with the fellow student, we are treated to Josh’s first day of class with Professor Radisson.

The scene starts decently enough. Kevin Sorbo puts in an enjoyable performance as a charismatic and very confident professor of philosophy, who doesn’t skip a beat in his Dawkins-esque monologue against the primitive and infantile belief in a supreme being, who is now made obsolete by the advance of science. It’s a bit over the top, but that’s nothing compared to what happens next. The professor instructs the students to pull out a sheet of paper. Their first assignment is to write the words, “God is dead,” and then to sign their name underneath! Without any objections, the entire class obliges. It’s a large class of about 80 students, since this is a gen ed course. Yet the lone student who is struggling with writing, “God is dead,” is Josh. When the professor approaches Josh, he informs him that if he refuses to do the assignment, he will fail this portion of the class. Josh holds his ground, even while Professor Radisson mocks him mercilessly. The professor then gives Josh the option of defending his thesis that God is not dead — in front of the class during the next few sessions.

That’s how the movie begins. It’s ridiculous. It’s so painfully ridiculous that I was genuinely shocked and embarrassed as a Christian. The portrait of Professor Radisson is the fanciful product of an overactive evangelical imagination, an imagination too long steeped in fear. It’s a mockery of atheists and other skeptics, who have every justification to be angry at the film. It’s an exaggerated portrait, an unfair portrait, and an outright silly portrait. Philosophy professors do not require their students to sign a statement that God is dead. They would be reprimanded, and a sufficient number of students in the class would have refused — not just our protagonist. With the recent happenings at Cal State and Vanderbilt, there is not much that would shock me about the “benign guardianship” of our liberal elites. But this is dumb — nothing more than an obvious scare tactic in order to portray the professor as villainous as possible and Josh as the great martyr-hero. I was fully expecting Professor Radisson to next instruct the class to write 666 on their foreheads.

God’s Hero

Afterwards, Josh is walking through the campus with his girlfriend, who is not happy that Josh is jeopardizing his grades and potentially ruining their future together, with him hoping to enter law school. She encourages him to just comply with the professor’s demands, to which Josh responds, “I feel like God wants someone to defend him.” And sure enough, Josh is the man to do it. He is given four different class sessions in order to make his case for the existence of God. During his first session, he tells the class that they are going to “look at the evidence” and “put God on trial.” Seriously. These are real quotes. Surprisingly, his first point is actually not too bad. He states that, against Aristotle’s belief in a “steady state” universe without beginning or end, both Genesis and the Big Bang indicate a beginning to the universe. I was pleasantly surprised to see the Big Bang and billions of years in a film geared toward an evangelical audience, where Young Earth Creationism still has its ardent proponents.

But everything else is downhill from here. With each session, Josh gains in confidence, though he was already rather confident from the beginning. You would never know that he was a freshman. The point, of course, is to show that our Christian hero is just as confident and capable as the evil professor. The problem is that he’s a college freshman, not a professor. The film encourages the completely unrealistic expectation that any Christian, after reading a few Josh McDowell or John Lennox books, can take on any professor. I can assure you, every Christian at every university can tell you that this is just plain stupid.

There are some bizarre moments, like when Professor Radisson tells Josh after class, “Do not humiliate me in front of my students,” which is followed by the threat, “If you continue with this charade, I will destroy any hope of you getting a law degree in the future.” Professor Radisson is a completely one-dimensional character, in a film with only one-dimensional characters. Everyone is stereotyped in an exaggerated manner. The good guys are really good, and the bad guys are really bad. The Christians are kind and thoughtful. The non-Christians are mean and flippant. This inability to deal with the complexities of the human personality is, frankly, amateurish and pathetic. If this is Christian artistry today, God help us. You would never know that we have Shakespeare and Tolkien in our heritage.

Worst Moment in Film History

I have not disclosed the most ridiculous moment in the movie. Here is the scene: During Josh’s fourth and final performance in front of the class, Professor Radisson engages with Josh in a tit-for-tat, where Josh comes across like a rock star lawyer. (Think of A Few Good Men with Cruise versus Nicholson.) Josh is blasting away about the immorality and meaninglessness of life without God, and the professor is responding from the Dawkins playbook about the “disease” of religion and so forth. It all culminates with Josh yelling at the professor, “Why do you hate God?!” Radisson responds, “Because he took everything from me,” in reference to the death of his mother when he was a child. “Yes, I hate God.” Josh deals the final blow, “How can you hate someone if he doesn’t exist?”

Booyah! You see what happened? The professor’s rejection of God is not about reason. It’s about emotions. It’s about the loss of his mother. Josh even declares that Radisson knows that the reasons are on Josh’s side. Atheism is not about reason. We’ve already seen how easily Josh has been able to demolish all of the rational objections. So it must be about something else. Emotions. Nevermind that this is exactly the same tactic that skeptics use against Christians. After this heated exchange between Josh and the professor, each student begins to stand, one by one, declaring, “God’s not dead.” (Think of Dead Poets Society and all the students declaring, “Oh Captain, my Captain.”) Over and over, “God’s not dead. God’s not dead.” Eventually the entire class is standing. Remember, this is the same class that wrote, “God is dead,” with their signatures just a few weeks prior. Josh is so persuasive that he wins over the entire class!

That, my friends, was the most ridiculous moment in the whole movie.

Other Characters

There are other characters in the film — various sub-narratives that lend support to the overarching narrative between Josh and Professor Radisson. We have Amy, a young and attractive journalist, highly ambitious and highly condescending toward Christians. She gets cancer, and when she reveals this to her equally driven boyfriend (played by Dean Cain), his response is callous beyond imagination (“This couldn’t wait until tomorrow?,” since he was celebrating his promotion) and he dumps her. Trisha LaFache plays Amy, and I thought she did a fine job. She lends a great deal of empathy to her character. Throughout her struggle, she is alone and afraid. Amy eventually comes to faith at the Newsboys concert at the end of the movie. Yep. Everything comes to a resolution at a Newsboys concert. Professor Radisson, while on his way to the Newsboys concert, gets hit by a car and, while he is dying on the street, the minister in the movie (who happened to be present at the intersection) shares the gospel message and Radisson finally relents and accepts Christ for his salvation. There is also a Muslim girl who is severely beaten by her father for secretly being a Christian (after her brother catches her listening to Franklin Graham sermons on her iPod). And there is Martin, a Chinese classmate of Josh who comes to faith after hearing his arguments in the class. And, finally, there is the minister, who actually has some solid practical wisdom in the film.

The End

The film ends with Newsboys’ lead singer giving a shout-out, during the concert, to Josh. He praises him for “defending God’s honor” and “putting a smile on God’s face.” Before the rolling credits, we have an exhortation on the screen: “Join the movement. Text everyone you know. God’s not dead.”

That’s right. They will know us by our texts.

Brueghel Jan__de_Oude_en_Peter_Paul_Rubens - Adam and Eve

During the height of the biblical theology movement in the middle of the last century, it was common to make a rather sharp distinction between the primeval period of Gen. 1-11 and the Abrahamic patriarchal period of Gen. 12-50. On this view, the primeval history is heavily mythical in its construction of ancient realities, replete with numerous etiologies (e.g., the tower of Babel as the origin of diverse languages), whereas the ancestral history is the beginning of history proper, more or less, focused as it is on Israel’s lineage from Abraham. Or to put it another way, the former is universal and therefore prone to mythical media of interpretation; the latter is particular and therefore historically contingent and “real” as we think of history, though not without “embellishments.”

This view was popularized by OT scholars like John Bright, and others at Union Seminary in Richmond, and Bernhard Anderson at Drew and Princeton, both of whom wrote OT surveys that were widely used at seminaries across the country. To this, we could add the “biblical archaeology” movement of William F. Albright and George Ernest Wright. For a nice summary statement, we can quote the old Metzger-edited New Oxford Annotated Study Bible (NRSV):

The primeval history reflects a “prehistorical” or mythical view of the movement from creation to the return of chaos in a catastrophic flood and the new beginning afterwards, while the ancestral history can be read, at least to some degree, in the context of the history of the Near East in the latter part of the second millennium (1500-1200 B.C.). The primary purpose of the book, however, is not to present straightforward history but to tell the dramatic story of God’s dealings with the world and, in particular, to interpret Israel’s special role in God’s purpose.

However, this consensus (and it did basically form a consensus in the mainline, as far as that was once possible) would eventually come under significant criticism. Evangelicals had long been critical of the divide between non-historical and historical, splitting the book of Genesis where the text gives no such indication of a shift to real history. The primeval history presents itself as just as historical as the Abrahamic history, especially indicated by the genealogies (albeit stylized in some way) in the primeval history. From the opposite vantage point, criticism came from within the mainline Protestant guild and elsewhere. The archaeological data became more contested, just as postmodern exegesis emerged to uncover the (alleged) ideologies and agendas that shaped the purported history(ies) of Israel. By the time we get to Walter Brueggemann’s An Introduction to the Old Testament, first published in 2003, things are rather different. Brueggemann never tires of reminding the reader that we have no knowledge of what really happened (e.g., exodus, conquest, temple, monarchy, etc.). It is all imaginative reconstructions, but that’s alright in Brueggemann’s account because we are called now to recapture the same imagination that inspired their confidence in God.

As for myself, I am not clear on how to precisely answer the question of historicity in the primeval chapters of Genesis or even the rest of the Pentateuch and historical books, though obviously the stakes are higher when speaking of Israel’s history. Brueggemann is a bridge too far, to say the least, and it appears that Peter Enns (like Kenton Sparks) is following the same path. The evangelical criticism itself would have to be modified today in the light of John Walton, Kevin Vanhoozer, and others’ (“progressive inerrantists”) recognition that ancient historiography may not follow the same conventions as modern historiography, which would bring them closer to the old biblical theology guys mentioned above, albeit with a sharper interest in preserving historicity where that appears to be the unambiguous affirmation of the text, not merely incidental. My inclinations are with the progressive inerrantists, as well as the biblical theology movement, though with some significant reservations with how the latter legitimates historicity.

I was inspired to write this post after browsing through Alice Linsley’s blog, Just Genesis. Linsley is a “biblical anthropologist,” that is, an anthropologist who brings her research to the text of Scripture for illumination of the context, especially the kinship ties. I can hardly render a judgment on the quality of her work, but it is fascinating. She argues for a “meta-historical” reading of Gen. 1-3, but she sees a shift to history proper, by and large, soon thereafter — thanks to anthropology and other research into ancient ethnic groups. So, for example, you should see her posts, “Are Adam and Eve Real?” and “Adam and Eve as Archetypal Ancestors.” Also, a good overview is “Objections to the Fundamentalist Reading of Genesis.” Her most recent index is very helpful. By the way, she is a former Episcopal minister and convert to Eastern Orthodoxy revert to Anglicanism.

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Image: “The Garden of Eden with the Fall of Man” by Jan Brueghel the Elder and Peter Paul Rubens. They collaborated on this work at Rubens’ studio in Antwerp, (Spanish) Netherlands, now Belgium, in the 1610’s.

Newbigin

Lesslie Newbigin accepted the reality of pluralism — without accepting, as Lamin Sanneh expresses it, the “modern historical consciousness” that contextualizes and relativises all religious claims, subsuming them under the all-encompassing category of power. Under the pretense of tolerance, religion loses — as does genuine pluralism.

Lamin Sanneh (Yale Divinity School) provides one of the most incisive accounts that I have read of Newbigin’s work and lifelong project to rethink Christian exclusivity within pluralist societies:

…It is not true that all roads lead to the peak of the same mountain. Some roads are false short cuts, and even if they do not lead over the precipice, they leave people self-centredly entangled. For Christians, the ultimate clue, the rock of ages, is Jesus, the one God chose to honour and to glorify the divine name, and who has gone before them in honour and faithfulness.

Newbigin makes the point with some force that religious pluralism, in the sense of competing truth claims as well as of simple numerical multiplicity, does not exclude claims of absolute uniqueness. Without some sense of objective truth people will become totally imprisoned in subjective relativism. Religion can become relativist only by turning into an ideology, in which case tolerance will become a relative value as mere expedience. There would be no independent basis for it. That is why truth claims are not convertible currency that give people personal advantage; they are not a question of will power, à la Nietzsche: you want in this case a liberating creed, so you produce the sacrosanct truth of the infallibility of revolutionary relativism and smash your way to victory by gutting truth claims, any or all of them. Will power can only produce a wilful world based on power. Its truth claim leaves no room for difference or variety, or for openness and tolerance.

The point about pluralism reducing theology into ideology is really the key to the whole thing. And now my favorite part:

To assume [pluralism] is to settle for a beguiling notion that to concede truth to the other side somehow represents an advance on mutual tolerance when in fact it only triggers an unintended domino effect: the fall of Christian uniqueness would be followed in turn by the fall of all the other claims of uniqueness. Fewer generalisations would be possible until all religions are excluded — a most unsatisfactory state of affairs in which the generalisation of exclusion, not pluralism, would be left ascendant.

[Mission in the 21st Century, eds. Andrew Walls and Cathy Ross; Orbis Books, 2008, pp. 140-141]

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Image: Lesslie Newbigin (source)

bowdoin-hubbard-hall-spring-2012

This is what “tolerance” looks like:

“Colleges and Evangelicals Collide on Bias Policy” (Michael Paulson, New York Times, June 9, 2014)

Well, when truth claims are reduced to culturally-conditioned “norms,” which are then reduced to power plays and “rituals of truth” (Foucault) — then we really shouldn’t be surprised when postmodern liberalism is consistent. It is not about reason, much less tolerance in any meaningful sense. It’s about reconstituting, as they would say, the cultural conditions from which “truth” arrives in human consciousness and receives its legitimacy. Power is all that really matters.

With the massive 23-campus Cal State pursuing the same course of action, in addition to half a dozen other colleges where evangelical associations have lost their official status, it looks like an “evangelical underground” is emerging in our secular academies. On the upside, a little discomfort and loss of privilege will probably do us some good.

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Image: Bowdoin College, Hubbard Hall, Spring 2012

Bijbel Hersteld Hervormde Kerk

Mike Licona (Houston Baptist University) has written a response to the “new fundamentalists” — Norman Geisler and friends — who have been vilifying prominent evangelical scholars at Wheaton, Trinity Evangelical, Asbury, Denver, even DTS, and other places heretofore not exactly reputed for their liberal bias.

“On Chicago’s Muddy Waters”

Licona highlights J. I. Packer and B. B. Warfield as insufficiently orthodox, if we were to apply Geisler’s absurd delimitation of inerrancy. You can even sign a petition at the Defending Inerrancy website, which is surely one of the most ludicrous things I have ever seen in my life as an evangelical. (Though, this takes the cake.) Daniel Wallace at DTS has written a response as well, reviewing a recent book.

On a related note, another Old Testament professor has been forced to resign at a Reformed seminary, WTS:

“What Did the OT Writers Know? Another Controversy Erupts at WTS”

Professor Green teaches that the “authorial intent” of the OT writers need not include an explicit christology. The divine intent, partially veiled in earlier redemptive history, was discerned by the NT writers in their (inspired) appropriation of the OT. Call me naive, but I thought this is what everyone believed.

I tell ya, this peculiarly anxious brand of Calvinism is hellbent on making itself look ridiculous to all observers, not just those on the outside — but on the inside as well. The gospel is foolishness. This is just silly.

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