He who hears the shema drinks the shekar!

Monday, February 19, 2007

G.K. Beale on Typology

Greg Beale comments:

“…Many see typology as an arbitrary method which typically involves allegory and therefore it is also viewed as a good example of non-contextual exegesis. But most scholars today agree that typology is not allegory because it is based on the actual historical events of the Old Testament passage being dealt with and because it essentially consists of a real, historical correspondence between the Old Testament and New Testament event. Typological interpretation involves an extended reference to the original meaning of an Old Testament text which develops it but does not contradict it. Put another way, it does not read into the text a different or higher sense, but draws out from it a different or higher application of the same sense."

“...The plausibility of the suggestion that typological interpretation is normative and that we may seek for more Old Testament types than the New Testament actually states for us is pointed to by the observation that this method is not unique to the New Testament writers but pervades the Old Testament. The fact that later Old Testament writers understand earlier Old Testament texts typologically also dilutes the claim that the New Testament writers’ typological method was unique because of their special charismatic stance…the consistent use of such a method by biblical authors throughout hundreds of years of sacred history suggests strongly that it is a viable method for all saints to employ today..."

“…if Jesus and the apostles were impoverished in their exegetical and theological method and only divine inspiration salvaged their conclusions, then the intellectual and apologetic foundation of our faith is seriously eroded. What kind of intellectual or apologetic foundation for our faith is this? M. Silva is likely correct when he states that 'if we refuse to pattern our exegesis after that of the apostles, we are in practice denying the authoritative character of their scriptural interpretation—and to do so is to strike at the very heart of the Christian faith.'"

(from The Right Doctrine from the Wrong Texts: Essays on the Use of the Old Testament in the New)



[HT: Breuss Wane]

My own impish way...

T. David Gordon quote of the day:

"My own impish way of discerning whether a person really has an understanding of covenant theology is to see whether he can describe it without reference to dispensationalism."



So very true!

Thursday, February 15, 2007

Who's Afraid of the Masked Man!

My 'Valentine's Day' surprise -- 2 tickets to see San Jose vs. Vancouver on March 9th. It should be fun rooting for the Canucks in the hostile 'Shark Tank' (San Jose).



Robert Luongo is going to have to play out of his mind to keep the Canucks in the game, since they play the previous night in Phoenix. [Sorry, ladies....this trilingual, Italian-French-Canadian married last year!]



Wow, now I'm realizing how much I miss hockey!

Thanks, Vick! :)

And while we're on the subject of hockey.....let's enjoy some 'Swedish Twins'!

Tuesday, February 13, 2007

Theonomic Bribery!

From time to time, I think I'll include a few choice quotes from some of my 'favorite' theonomists!

Our first installment comes from Gary North:

Christ warns His people explicitly: "And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also. And whosoever shall compel thee to go a mile, go with him twain." (Matt. 5:40,41). Christ therefore informs His followers that they should give to those in power over them (i.e., if any compel thee) an extra quantity of goods and services over and above the original request. If such a gift were voluntary, we would call such an action a tip or charity. What, then, should we call such an action under conditions involving external coercion? There is a word for it, of course, but legalists may shrink from it. What Jesus advocates is for Christians to bribe the offending official. A bribe is a gift over and above what is legally required or asked for--a gift which will encourage the offending party to leave the Christian and the church in peace. It enables the Christian to escape the full force of the wrath that, in principle, a consistent pagan would impose on Christians if he realized how utterly at war Christ and His kingdom are against Satan and his kingdom. In other words, the bribe pacifies the receiver, just as Solomon said it does. The ethic of the Sermon on the Mount is grounded on the principle that a godly bribe (of goods or services) is sometimes the best way for Christians to buy temporary peace and freedom for themselves and the church, assuming the enemies of God have overwhelming temporal power.

~Gary North, "In Defense of Biblical Bribery," in R.J. Rushdoony, The Institutes of Biblical Law (Nutley, NJ: Craig Press, 1973), pp. 845-846

Yes, I shrink away from this....and I certainly don't need to be a 'legalist' to do so.

And that's why friends don't let friends become theonomists!

Monday, February 12, 2007

A Westerholm-ian Interlude...

Stephen Westerholm comments on that thorny question of 'Paul and Law':

What, then, is the relation of the believer to the Mosaic law? Paul cannot but think that believers are bound to serve God. And he cannot but think that believers are still bound to do what, in the order of creation, is good and right for all human beings. Indeed, if Torah is a statement of the divine will and of 'what is good' for humankind, then Paul must surely believe that, when Christians live as they should, they effectively 'fulfill the righteous demand' of Torah. And so he does (Rom 8:3-4; cf. 13:8-10; Gal 5:14). To this extent there is a Pauline basis for the insistence of Reformed Christianity that the law is not done away by the gospel, but reinstated as the standard and guide for Christians who seek to express their thankfulness to God in appropriate behavior.

But that, of course, is not the whole of the Pauline picture. Paul was not one to dissociate Torah from the context of the Sinaitic covenant of which it was a part: and that covenant proved a covenant of condemnation and death (2 Cor 3:7-9). Christians, Paul maintains, are no longer bound by that covenant or at least in some significant sense by its laws. Paul speaks repeatedly of believers as those who have 'died to the law,' have been 'set free' from the law, are no longer 'under' the law, have been 'redeemed' from its sway (Rom 7:6; Gal 2:19; Rom 6:14-15; Gal 4:5). He means in part that believers are no longer subject to the curse that the law pronounces on transgressors, a curse borne vicariously on their behalf by Christ (Gal 3:10-13). But elsewhere it is clear that Paul believes as well that Christians serve God in a way different from those who are bound by the law's demands: 'we have been set free from the law, we have died to that which held us captive, so that we might serve [God] in the new way of the Spirit, not the old way of the letter' (Rom 7:6; cf. 2 Cor 3:6).

Here those under the 'law' serve 'in the old way of the letter.' 'Law' must refer, not simply to a statement of the standards inherent in creation by which all human beings are to live, but to those standards formulated into demands and imposed on wills that are bent on resisting them. The 'flesh' (as Paul uses the term) can only encounter a statement of God's standards as just such an externally imposed and unwelcome 'law.'

But God's ideal for humanity could hardly be the external imposition of his will on resistant subjects; 'law' in this (Pauline) sense can only be the 'guardian' of a humanity not yet 'come of age' (Gal 3:23-25). Already in the prophetic scriptures, the ideal future was seen as one in which God's will was embraced in the hearts of his people. For Paul, that 'future' had come. Provisions of Torah meant to distinguish Israel from other nations in the period leading up to Christ's coming must not be imposed upon the people of God in the new age. And even provisions which embodied what is good for all humanity cannot encounter the redeemed as unwelcome 'laws' imposed from without: the redeemed, after all, are no longer 'in the flesh' (Rom 7:5),[xiii] no longer God's 'enemies' (5:10), but his willing 'servants' (6:22).

Indeed, more than servants, they are God's adopted children for whom trust in their loving Father and obedience to him should be natural (Rom 8:14-16). Temptations must still be faced and resisted. Believers still stumble and need to be restored (Gal 6:1). Indeed, the 'flesh' continues to war against the Spirit and must be continually 'put to death' (Gal 5:17; Rom 8:13). Nonetheless, Paul is sufficiently confident of the transformation wrought when believers 'died with Christ to the law' that he can speak of Christians as serving God 'in the new way of the Spirit' (Rom 7:6). The same righteousness which was (ineffectively) demanded by the law of its resistant subjects is portrayed as the natural outgrowth (or 'fruit') of a life controlled by the divine Spirit (Rom 8:3-4; Gal 5:22-23).

To sum up: Paul was confronted by those who believed that the Sinaitic covenant was still operative and that its laws must be imposed upon his Gentile converts. He was thus compelled to explain how that covenant and its laws could, on the one hand, be divine in origin and serve a divine function, and yet, on the other hand, be set aside now that the Messiah had come. He responded with a broad sketch of humanity's dilemma and redemption in which Sinai played a significant, but temporary, role.

As creatures of God, Paul insisted, all humanity owes God praise and obedience. As creatures in a cosmos ordered by divine wisdom, all humanity is obligated to do what is good and right. In Adam, however, all humanity has chosen to go its own way. God revealed his will to Israel, the most favored segment of fallen humanity, in the laws of Torah. The revelation of God's commands inevitably provoked the rebellion of a people that remained a part of Adamic humanity. Disobedience brought on Israel the divine judgment and curse spelled out in the Sinaitic covenant. The divine purpose in giving the law was to bring definition and recognition to the dilemma posed by human sinfulness.

From this dilemma Christ delivers believers, who are no longer 'under law.' Not that they are exempt from the obedience owed by all human beings to God their Creator, or from the need to comply with the order of creation as spelled out in the moral laws of Torah. Nor, indeed, as long as they remain in bodies belonging to the old creation, are believers exempt from the struggle against temptation and sin. Still, the divine will no longer confronts them as unwelcome demands imposed from without on resistant wills. Already now, as the Spirit of God sanctifies their lives, they begin to produce the 'fruit' of righteousness that is pleasing to God.

...[T]he law was divinely given, but incapable of coping with human sin. At best, it could provide the divine diagnosis of the human problem, limit its ill effects, and foreshadow the divine solution. The transformation of the human heart, however, required, not the statutory formulation of God's will in Torah, but the personal demonstration of God's redemptive love in Jesus Christ.

Amen!

And score one for the ranks of 'genuine catholicity'....a Presbyterian quoting from a Baptist who rightly employs Paul's historia salutis orientation that is sometimes (unhelpfully and not quite correctly!) referred to as the 'Lutheran' view!

See Westerholm's remarkably helpful and exegetical rigorous, Israel's Law and the Church's Faith: Paul and His Recent Interpreters, for further elaboration and study.

Saturday, February 10, 2007

Resolved - I will never let the blog become....


Blogging can be a good thing -- sharing pictures, exploring rhetoric, posting links to interesting reading, an occasional joke or story, etc.

The latest 'dia-blog' between Clark and Wilson is not such a good thing. It proves my point that 'genuine debate' can't take place in a medium given over to what I call, 'sound bite theology.' [How many people have chimed in on this debate? Far too many...and I don't much advise you trying to follow it all!]

Some of the rhetoric went from polemically interesting to unabashedly vitriolic.....and how are all those (300+?) 'comments' suppose to help?

Sound bites may work when commenting about a photo....but blogging is no way to do theology! [The sarcasm doesn't help either!]

Can you imagine the Westminster Divines trying to argue out the implications of the 'obedience of Christ' on.....Myspace? Maybe it's just me...but I don't find it terribly inviting to discuss Robert Baille and Richard Vines with someone named....'HypezAznTmboySrfGrl'! I rest my case....

This is not to say the issues are moot. Mai Genoita! Take up
Turretin's Institutio Theologiae Elencticae (by way of example), and note the precise nuances when discussing faith (fide). You just can't get that kind of precision on a blog. And at the end of the day, I think Wilson is off the mark here...but that's a matter left for another day.

As my buddy Dave (aka the 'Hebrew Hammer') has quipped numerous times (in various versions): "All the good stuff worth reading is published in journals and books, not someone's blog!"

There is much wisdom here from 'the Hammer' worth pondering. And one of the things that concerns me about 'Theoblogging.' To publish in a journal and/or book is no small thing. It requires careful writing, editing, re-editing, peer reviews, final drafts, etc....sometimes taking months, even years! Often times with people that strongly disagree with you! But the process is there for a reason -- (a) it cleans up rhetoric; (b) it helps weed out bad argumentation; and (c) it encourages sober reflection and self-criticism.

Of course, journals and books don't perfectly suceed in doing these things, especially now that you can self-publish just about anything you want for relatively little cost. But when an article/book comes out in a significant quarterly/publishing house, there's a much better chance you are reading something that is actually worth reading.

So I hearby resolve.....to never let this blog become some massive theological outpost, attempting to solve all of the rumblings going on in the Reformed world! This is blog, not a theological journal. And if it ever becomes a Clark-Wilson burned-over district, I give Lu-O permission to take her Liddel-Scott dictionary and beat me over the head with it!


Thursday, February 8, 2007

My New See-Food Diet

I really wonder how I made it two whole years living in Canada without In N Out. I'm sure Vicky must have found it strange that I would always ask if we could stop at In N Out upon arriving or leaving the airport during my '05 and '06 visits.

In fact, I actually remember the first time I flew to the Bay to see her. We had been talking on the phone and e-mailing a lot, but we hadn't seen hardly any of each other. So I was still bit unsure about what to expect. I actually remember thinking to myself, "What's the worst thing that could happen? She could dump me...but I could still get a 'Double Double' before I fly back to Vancouver!"

I'm starting to get nervous that I might not ever be able to leave the West Coast....without going into major 'Double Double' or 'Strawberry shake' withdrawal. These things are so delicious....



I'm now thoroughly convinced that 95% of the people you see eating at McD's and BK in California...must not be from California! Because once you discover a burger, fries, and shake at In N Out, there's no going back. Post tenebras lux.


I'm seriously thinking I should start a business on the side....delivering In N Out burgers from Oakland (the closest In N Out) to the UCB campus.


Yes, that is actually something you can order! A 100-patty burger! (Ego te provoco, Cliff!)

Can't you just feel those arteries starting to clog?

Saturday, February 3, 2007

A Church's 'Culture'?

Rev. Chris Hutchinson made some interesting observations last week on the subject of a congregation's "culture," and I've pasted in the pertinent portions....

************************************
I have noticed that some of us younger types (I just turned 40, so I maybe I am using the term generously) tend to have a certain disdain for the older evangelical church culture of the 1950s-70s, say. We also don’t like the super-slick culture of the megachurches of the 1980s. So we have developed our own type of cooler, "more authentic" culture which is down on programs and up on simplicity. I’m all about it.

But more and more, I have seen more and more trust be put into developing the right kind of cool church culture, rather than a focus on the simple Gospel, regardless of what the church looks like. I can’t see how this is in anyway superior to the trust in the older church model which we disdainfully dismiss as inauthentic. This new culture itself is not bad, but I think some of us could major on it less. Perhaps the below chart will help make my thinking a bit more clear:

OUT: Teetotaling
IN: Pub Discussion Groups

OUT: Mega-churches
IN: Church planting

OUT: Discipleship structures
IN: Hanging out

OUT: Hair Spray
IN: authentic hair

OUT: Praise music
IN: RUF tunes

OUT: Welcome packets
IN: Hip websites

OUT: The Key: Bus ministry
IN: The Key: the right graphic design

OUT: Church Circles
IN: authentic Community, man

OUT: Zipper boots
IN: Birkenstocks (well, now Keens)

OUT: Special Sundays
IN: Weekly communion

OUT: Coffee Hour
IN: Coffee in worship

OUT: EE
IN: Hanging out in coffee shops

OUT: Lots of programs
IN: programs we refuse to call programs

OUT: Proper Capitalizationhip
IN: non-threatening case usage

In rejecting what we think to be inauthentic, all we are doing in some ways is creating a new sub-culture which is merely more hip than our fathers. What we think is more authentic is simply a mirror reflection of the so-called "granola conservative" American sub-culture. (And then there are those that are taken with everything British, and so deliberately move their church culture towards that, in everything from furnishings to graphic design to high-sounding phrases. But that is another subject.)

Now, keep in mind that I tend towards all these things in the "in" column myself. But my point is that in the same way some folks were won over to the 1950s church culture rather than to Jesus, we can also attract people who are hip on our particular look, rather than being hip on Jesus. Don’t get me wrong – every church has to have a look and a culture of some kind. But I find myself wanting to deliberately pursue a particular look that I can feel good about – which desire has little to do with actually discipling people in Jesus.

This is why I think so many are drawn to church planting – the ability not to only to develop a church from scratch – but to make it look like ourselves, because after all, our own "look" is just right, and people should be more like us.

So what’s the answer? Make sure that your church culture is always secondary to the Gospel itself. Be content with the look or culture that the Lord has given to your church, ministering to those whom the Lord has brought. And most of all, do try to develop a distinct church culture – one not based on the look or feel, but one characterized by the things the NT puts forth as foremost – the fruit of the Spirit; the Beatitudes; the definition of love found in I Cor 13, to name a few.

But if you do this, you are then dying to yourself in one very important way – you will not be developing a particular look or movement that others can point to and emulate specifically. You will not make a name for yourself or your church. But when people do imitate you (as Paul encourages others to imitate him), they will be imitating Christ within you – and in their church, that might look different, thus robbing you of the chance to brand a movement in your image.

Finally, one last comment – it is inevitable that churches will to some extent look like their Senior Pastor – and it is neither wise nor helpful to try to prevent that altogether. But we are presbyterians. One of the coolest complements I heard about our church is that it reflects not just the Sr. Pastor, but the personality of the whole Session together. None of us has a corner on Christ’s "look" or character. But hopefully, as a group of elders, we reflect Him more or less fully (though all too dimly) to the congregation, and in way fitting to our particular community.

I suppose I am arguing for some sort of "Christ and Church Culture in Paradox" paradigm if you are familiar with Richard Niebuhr’s categories, but it’s been awhile since I read that book. The main is that I think we should think about it more, and stop trying to create a particular church culture over and above the simple culture of NT faith and ethics.

OUT: Writing out common phrases in emails
IN: FWIW,

Chris Hutchinson, Blacksburg, VA

************************************
There's much in here that explains my own denominational 'fuzziness' at the moment. Do I stay PCA? Do I look for something in the OPC? Or should I maybe entertain options in the URC, EPC, or one of the other 'C's?

Often times, it fluctuates week to week....and I think part of the reason is that all of our conservative, North American denominations exude a certain ethos that goes against "the simple culture of NT faith and ethics."

Oh well....that's life this side of heavenly glory!

Wednesday, January 31, 2007

I Miss Canada....eh?



I miss my friends at Faith Presbyterian Church...

I miss the occasional-but-never-heavy snowfall...

I miss Uncle Fatih's Pizza for $1.50/slice

I miss those 1am dinners at the Honolulu Cafe...

I miss kayaking with Steve and Dan in the Sechelt Inlets...

I miss the snow-capped mountains to the North...

I miss crazy Canuck fans...

I miss the 4-seasons of weather...

I miss efficient public transportation...

I miss Stanley Park...

I miss the gorgeous sunsets...



...but I don't regret giving it up for a woman!

Monday, January 29, 2007