Tag Archives: Apologetics

Polemics

Should Christians be prudent and responsible when planning their lives?

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Here’s a great article from Relevant Magazine that talks about the realities of the Christian life.

Excerpt:

“What are you doing this summer after classes?” a college student asks his friend late in the spring semester.

“Well, I’m working with an electrician.”

“Oh, OK.”

“What about you?  What are your summer plans?”

“I’m actually gonna be living in an orphanage in Africa, loving on those kids and doing some community development stuff.”

“Oh …”

In conversations like this, it is likely that the 20-year-old working with the electrician will feel spiritually inferior to the 20-year-old who has plane tickets in hand for Kenya. There is also the tendency for the guy with the ticket to feel as though he is a bit more sincere in his devotion to Jesus.

Believe me, I do not wish to discourage young people from boarding flights to Africa. But I also do not wish to disparage electrical work as spiritually insignificant.

Scripture calls us into radical service—but that does not allow others to eviscerate tedious, less “spiritually” glamorous tasks of their meaning in God’s Kingdom. Scripture also calls us to embrace the mundane and ordinary as holy and beautiful: “… aspire to live quietly, and to mind your own affairs, and to work with your hands” (1 Thessalonians 4:11).

Many of us want to do something awesome, something epic. We tend to think that the more normal, the less “spiritual.” So it is quite possible that our aspirations to be radical stem from dangerous ambitions to perform biography-worthy feats of global glory.  

But radical discipleship is not adventure tourism.  

Following Jesus is not to be romanticized through impressive Facebook status updates or photos of exotic places on our blog. Discipleship is often ugly, messy and painful. Faithful service will regularly lead us into dull labors and bewildering struggles that would make unexciting press. To romanticize social justice or cross-cultural evangelism is to promote an idealism that will be inevitably vaporized on the field, inadvertently leading to burnout and cynicism.

This reminds me of a must-read post I wrote about former fundamentalist Christian Dan Barker. He also acted imprudently with financial issues, compromised all of his beliefs in order to appeal to a wider base of donors, and ended by rejecting Christianity completely because being nice paid more than being faithful to the exclusive truth claims and moral rules of orthodox Christianity. You can actually destroy your own faith by being a lousy steward of your finances. Uninformed, lazy Christians with emotion-fueled expectations of bliss don’t stay Christians for very long. The less you know about apologetics, the more you start to care about pleasing people and making them feel good, so that they like you. It’s a short jump from fideism to apostasy.

You may also be interested in this post that I wrote about the futility and narcissism of certain wasteful short-term mission trips that are undertaken in order to have emotional experiences and cheap peer approval. There are plenty of people in your workplace or neighborhood who need love and evangelism and apologetics just as much as people in warm, sunny vacation spots. (Note: some short-term mission trips are worthwhile, for Christians who are qualified and who make longer-term commitments to form relationships). It’s much better to toil anonymously and in secret, and to have God see what you are doing in secret. It’s better to help others without anyone knowing that you are the one helping.

News

Women becoming less committed to Christian orthodoxy

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From the Christian Post, survey findings from George Barna.

Excerpt:

Pollster and researcher George Barna released a report on religious changes in America this week revealing some surprising results. Barna concludes that women have experienced a significant spiritual change in the past two decades.

Women today are attending church and Sunday school less, reading the Bible less, and consider their faith less important in their lives, according to the new survey.

The Barna report also shows that over the last two decades women have become less likely to hold traditional views of God as the all-knowing creator and ruler of the universe. Women today are less likely to see the devil as a real person, considering him more a “symbol of evil.”

“Women used to put men to shame in terms of their orthodoxy of belief and the breadth and consistency of their religious behavior. No more; the religious gender gap has substantially closed,” said George Barna in his report.

“We can posit that while tens of millions of Americans seem to be wrestling with their faith – what to believe and how to experience and express it – women have been more radically redefining their faith than men in the past two decades.”

Does anyone have a hypothesis to explain this? Is it because Christianity is no longer viewed by the majority of people as “nice”? Are women dropping out because of the social pressure to not make truth claims or moral judgments?

Polemics

N.T. Wright explains seven “mutations” caused by the resurrection

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I thought I would just go over a lecture from N.T. Wright, whose multi-volume case for the historicity of the bodily resurrection of Jesus seems to be getting a lot of respect from the other side, (although I strongly disagree with his economic and political views, which are naive at best).Wright has taught at Cambridge, Oxford, Duke, McGill, etc.. He’s published 40 books.

Here is the lecture (that link has PDF transcript, audio and movies) that Wright gave on the resurrection.

N.T. Wright’s historical case for the bodily resurrection of Jesus

Wright basically argues that the resurrection cannot have been a myth invented by the early Christian community, because the idea of the Messiah dying and being bodily resurrected to eternal life was completely unexpected in Jewish theology, and therefore would not have been fabricated.

In Judaism, when people die, they stay dead. At the most, they might re-appear as apparitions, or be resuscitated to life for a while, but then die again later. There was no concept of the bodily resurrection to eternal life of a single person, especially of the Messiah, prior to the general resurrection of all the righteous dead on judgment day.

Wright’s case for the resurrection has 3 parts:

  • The Jewish theological beliefs of the early Christian community underwent 7 mutations that are inexplicable apart from the bodily resurrection of Jesus
  • The empty tomb
  • The post-mortem appearances of Jesus to individuals and groups, friends and foes

Here’s the outline of Wright’s case:

…the foundation of my argument for what happened at Easter is the reflection that this Jewish hope has undergone remarkable modifications or mutations within early Christianity, which can be plotted consistently right across the first two centuries. And these mutations are so striking, in an area of human experience where societies tend to be very conservative, that they force the historian… to ask, Why did they occur?

The mutations occur within a strictly Jewish context. The early Christians held firmly, like most of their Jewish contemporaries, to a two-step belief about the future: first, death and whatever lies immediately beyond; second, a new bodily existence in a newly remade world. ‘Resurrection’ is not a fancy word for ‘life after death’; it denotes life after ‘life after death’.

And here are the 7 mutations:

  1. Christian theology of the afterlife mutates from multiples views (Judaism) to a single view: resurrection (Christianity). When you die, your soul goes off to wait in Sheol. On judgment day, the righteous dead get new resurrection bodies, identical to Jesus’ resurrection body.
  2. The relative importance of the doctrine of resurrection changes from being peripheral (Judaism) to central (Christianity).
  3. The idea of what the resurrection would be like goes from multiple views (Judaism) to a single view: an incorruptible, spiritually-oriented body composed of the material of the previous corruptible body (Christianity).
  4. The timing of the resurrection changes from judgment day (Judaism) to a split between the resurrection of the Messiah right now and the resurrection of the rest of the righteous on judgment day (Christianity).
  5. There is a new view of eschatology as collaboration with God to transform the world.
  6. There is a new metaphorical concept of resurrection, referred to as being “born-again”.
  7. There is a new association of the concept of resurrection to the Messiah. (The Messiah was not even supposed to die, and he certainly wasn’t supposed to rise again from the dead in a resurrected body!)

There are also other historical puzzles that are solved by postulating a bodily resurrection of Jesus.

  1. Jewish people thought that the Messiah was not supposed to die. Although there were lots of (warrior) Messiahs running around at the time, whenever they got killed, their followers would abandon them. Why didn’t Jesus’ followers abandon him when he died?
  2. If the early Christian church wanted to communicate that Jesus was special, despite his shameful death on the cross, they would have made up a story using the existing Jewish concept of exaltation. Applying the concept of bodily resurrection to a dead Messiah would be a radical departure from Jewish theology, when an invented exaltation was already available to do the job.
  3. The early church became extremely reckless about sickness and death, taking care of people with communicable diseases and testifying about their faith in the face of torture and execution. Why did they scorn sickness and death?
  4. The gospels, especially Mark, do not contain any embellishments and “theology historicized”. If they were made-up, there would have been events that had some connection to theological concepts. But the narratives are instead bare-bones: “Guy dies public death. People encounter same guy alive later.” Plain vanilla narrative.
  5. The story of the women who were the first witnesses to the empty tomb cannot have been invented, because the testimony of women was inadmissible under almost all circumstances at that time. If the story were invented, they would have invented male discoverers of the tomb. Female discovers would have hampered conversion efforts.
  6. There are almost no legendary embellishments in the gospels, while there are plenty in the later gnostic forgeries. No crowds of singing angels, no talking crosses, and no booming voices from the clouds.
  7. There is no mention of the future hope of the general resurrection, which I guess they thought was imminent anyway.

To conclude, Wright makes the argument that the best explanation of all of these changes in theology and practice is that God raised Jesus (bodily) from the dead. There is simply no way that this community would have made up the single resurrection of the Messiah – who wasn’t even supposed to die – and then put themselves on the line for that belief.

And remember, the belief in a resurrected Jesus was something that the earliest witnesses could really assess, because they were the ones who saw him killed and then walking around again after his death. They were able to confirm or deny their belief in the resurrection of Jesus based on their own personal experiences with the object of those beliefs.