Today’s post features a lecture given by Dr. Timothy J. McGrew. He is a Professor of Philosophy at Western Michigan University, but he also specializes in historical apologetics.
Here are a couple of Dr. McGrew’s videos – with slides! – on alleged errors in the gospels.
Alleged errors in Mark and Matthew:
In this lecture, entitled Alleged Historical Errors in the Gospels, Dr. Timothy McGrew critiques seven of the strongest objections to the historical reliability of the Gospels of Mark and Matthew. This is about 55 minutes of content followed by fifteen minutes of Q&A.
In this lecture, entitled Alleged Historical Errors in the Gospels, Dr. Timothy McGrew critiques the strongest objections to the historical reliability of the Gospels of Luke & John. This is about 55 minutes of content followed by thirty minutes of Q&A.
Dr. Timothy McGrew is Professor of Philosophy at Western Michigan University. He specializes in theory of knowledge, logic, probability theory, and the history and philosophy of science, and he has published in numerous journals including Mind, The Monist, Analysis, British Journal for the Philosophy of Science, and Philosophia Christi. His most recent publications include the article on “Evidence” in The Routledge Companion to Epistemology (forthcoming), a co-authored anthology in The Philosophy of Science (Blackwell, 2009), and a paper (with Lydia McGrew) on the the argument from miracles in The Blackwell Companion to Natural Theology (Blackwell, 2009).
Always remember not to get bogged down in these low-level issues, though, until you have agreement from the skeptic about the higher order issues, e.g. – does God exist? etc. Scientific arguments first, historical and philosophical arguments second, Bible “errors” last of all. Proiving inerrancy is never the first step in a discussion about Christian theism – always start with God’s existence and the mainstream science. The Bible difficulties should come at the very end of the discussion, once easier matters have been settled.
1 Paul and Timothy, bond-servants of Christ Jesus, To all the saints in Christ Jesus who are in Philippi, including the overseers and deacons:
2 Grace to you and peace from God our Father and the Lord Jesus Christ.
3 I thank my God in all my remembrance of you,
4 always offering prayer with joy in my every prayer for you all,
5 in view of your participation in the gospel from the first day until now.
6 For I am confident of this very thing, that He who began a good work in you will perfect it until the day of Christ Jesus.
7 For it is only right for me to feel this way about you all, because I have you in my heart, since both in my imprisonment and in the defense and confirmation of the gospel, you all are partakers of grace with me.
8 For God is my witness, how I long for you all with the affection of Christ Jesus.
9 And this I pray, that your love may abound still more and more in real knowledge and all discernment,
10 so that you may approve the things that are excellent, in order to be sincere and blameless until the day of Christ;
11 having been filled with the fruit of righteousness which comes through Jesus Christ, to the glory and praise of God.
Now just read that and reflect on how passionate, and even unstable and emotional Paul sounds about this love he has for this church. Ask yourself this: what is the basis for these feelings? Read it again, and write your answer down. I’ll tell you mine in a minute.
Now here is D. A. Carson.
As often in his letters, Paul begins with a warm expression of thanks to God for something in the lives of his readers. Here the grounds of his thanksgiving to God are three in number, though all three are tied to the same theme.
The first is their faithful memory of him. The NIV reads, “I thank my God every time I remember you” (1: 3). But others suggest “I thank my God every time you remember me,” or something similar. The original is ambiguous. For reasons I shall not go into, I think Paul is referring to their remembrance of him. Later on he will thank the Philippians for remembering him so warmly that they sent funds to support him in his ministry. But here the vision is broader: he perceives that their interest in him is a reflection of their continued commitment to the gospel, and that is why he thanks God for them.
The point becomes explicit in the second cause of his thanksgiving: “In all my prayers for all of you, I always pray with joy because of your partnership in the gospel from the first day until now . . .” (1: 4– 5). Their “partnership in the gospel” injects joy into Paul’s prayers of thanksgiving: “I always pray with joy,” he writes. The word rendered “partnership” is more commonly translated “fellowship” in the New Testament. What precisely does the word mean? In common use “fellowship” has become somewhat debased. If you invite a pagan neighbor to your home for a cup of tea, it is friendship; if you invite a Christian neighbor, it is fellowship. If you attend a meeting at church and leave as soon as it is over, you have participated in a service; if you stay for coffee afterward, you have enjoyed some fellowship. In modern use, then, fellowship has come to mean something like warm friendship with believers.
In the first century, however, the word commonly had commercial overtones. If John and Harry buy a boat and start a fishing business, they have entered into a fellowship, a partnership. Intriguingly, even in the New Testament the word is often tied to financial matters. Thus, when the Macedonian Christians send money to help the poor Christians in Jerusalem, they are entering into fellowship with them (Rom. 15: 26).
The heart of true fellowship is self-sacrificing conformity to a shared vision. Both John and Harry put their savings into the fishing boat. Now they share the vision that will put the fledgling company on its feet. Christian fellowship, then, is self-sacrificing conformity to the gospel. There may be overtones of warmth and intimacy, but the heart of the matter is this shared vision of what is of transcendent importance, a vision that calls forth our commitment. So when Paul gives thanks, with joy, because of the Philippians’ “partnership in the gospel” or “fellowship in the gospel,” he is thanking God that these brothers and sisters in Christ— from the moment of their conversion (“ from the first day until now,” Paul writes)— rolled up their sleeves and got involved in the advance of the gospel. They continued their witness in Philippi, they persevered in their prayers for Paul, they sent money to support him in his ministry— all testifying to their shared vision of the importance and priority of the gospel. That is more than enough reason for thanking God.
[..]Implicitly, such an apostolic stance asks us what gives us our greatest joy. Is it personal success? Some victory for our children? Acquisition of material things? “I have no greater joy,” John writes, “than to hear that my children are walking in the truth.” Paul reflects exactly the same attitude. Paul adds, “It is right for me to feel this way about all of you, since I have you in my heart . . .” (Phil. 1: 7). Probably this was written against the background of Stoic influence that was cautious about whole-life commitments, especially if they involved the “passions.” Be cool; do not be vulnerable; do not get hurt. But that was not Paul’s way. “It is right for me to feel this way about all of you,” Paul insists, regardless of what the contemporary culture says. “I have you in my heart”: my whole life and thought are bound up with you.
So strongly does he want the Philippians to recognize his devotion to them that Paul puts himself under an oath: “God can testify how I long for all of you with the affection of Christ Jesus” (1: 8). The significance of the oath is not that without it he might lie. Rather, he puts himself under an oath so that the Philippians might feel the passion of his truthfulness, in exactly the same way that God puts himself under an oath in the Epistle to the Hebrews. There the point is not that otherwise God might lie, but that God wants to be believed (Heb. 7: 20– 25). So Paul: God is my witness “how I long for all of you with the affection of Christ Jesus.”
Here is no mere professionalism. Nor is this an act, a bit of showmanship to “turn them on” to the apostle. Rather, it is something that repeatedly bubbles through Paul’s arguments. It recurs, for example, in chapter 4: “Therefore, my brothers, you whom I love and long for, my joy and crown, that is how you should stand firm in the Lord, dear friends!” (4: 1).
Both from Paul’s example and from that of the Philippians, then, we must learn this first point: the fellowship of the gospel, the partnership of the gospel, must be put at the center of our relationships with other believers. That is the burden of these opening verses. Paul does not commend them for the fine times they had shared watching games in the arena. He doesn’t mention their literature discussion groups or the excellent meals they had, although undoubtedly they had enjoyed some fine times together. What lies at the center of all his ties with them, doubtless including meals and discussion, is this passion for the gospel, this partnership in the gospel.
What ties us together? What do we talk about when we meet, even after a church service? Mere civilities? The weather? Sports? Our careers and our children? Our aches and pains? None of these topics should be excluded from the conversation of Christians, of course. In sharing all of life, these things will inevitably come up. But what must tie us together as Christians is this passion for the gospel, this fellowship in the gospel. On the face of it, nothing else is strong enough to hold together the extraordinary diversity of people who constitute many churches: men and women, young and old, blue collar and white, healthy and ill, fit and flabby, different races, different incomes, different levels of education, different personalities. What holds us together? It is the gospel, the good news that in Jesus, God himself has reconciled us to himself. This brings about a precious God-centeredness that we share with other believers.
Does what Carson writes make you think of the Lord of the Rings book 1? (“The Fellowship of the Ring”) It sounds like Christians are supposed to band together in common purpose in order to complete a quest. They are not supposed to just be hanging out to pass the time. There is planning. There is cooperation. There is danger. There is achievement. There is adventure. I think that he loves the church in Philippi because they have entered into this fellowship of the gospel with him.
Already in verse 4 Paul has insisted that whenever he prays for the Philippians, he does so with joy and thanksgiving. Now he gives us the content of his prayers for them: “And this is my prayer: that your love may abound more and more in knowledge and depth of insight, so that you may be able to discern what is best and may be pure and blameless until the day of Christ, filled with the fruit of righteousness that comes through Jesus Christ— to the glory and praise of God” (1: 9– 11).
[…]Second, what Paul has in mind is not mere sentimentalism or the rush of pleasure spawned, for example, by a large conference. “I pray,” Paul writes, “that your love may abound more and more in knowledge and depth of insight.” The kind of love that Paul has in mind is the love that becomes more knowledgeable. Of course, Paul is not thinking of just any kind of knowledge. He is not hoping they will learn more and more about nuclear physics or sea turtles. He has in mind the knowledge of God; he wants them to enjoy insight into God’s words and ways, and thus to know how to live in light of them.
So here is my main point: I think that we need to stop looking at other people on the surface level – age, skin color, wealth, clothes, etc. – and start to dig deeper underneath to find out where each person stands with respect to the gospel of Jesus Christ. Our criteria should not be present ability. We should choose those with desire, intensity, and willingness to learn hard things. If a person can demonstrate their desire to do grow in knowledge and depth of insight, you should be spending your time, money and effort with that person first. Don’t pick the people who you like for surface reasons, pick the people who you can engage in fellowship with.
So, everyone from left to right accepts the early creed in 1 Corinthians 15:3-7 being dated to 1-3 years after the death of Jesus, even atheists like Crossley, Ludemann and Crossan. The thing is, some people are not sure that the appearances of Jesus to individuals, groups, and skeptics really were physical appearances. They say “well, Paul’s appearance was non-physical, so the other ones must have been, too”.
Let’s take a look.
Here’s a paragraph from my friend Eric Chabot, from his blog Think Apologetics. He explains why Paul’s use of the word “resurrection” to describe what the other witnesses saw means bodily resurrection.
If Paul did have a vision then the term “vision” is vague and must be defined. As Licona points out, visions are either objective (i.e., something that is seen without the use of our natural senses) or subjective (i.e., a product of our minds). The real problem is with the vision hypothesis is that it doesn’t explain Paul’s use of resurrection to explain what had happened to Jesus. The two words are used for resurrection in the New Testament “anastasis” (rising up) and “egersis” (waking up), both imply a physical body. Furthermore, the use of the word “opethe” (the Greek word for appeared) shows the Gospel writers did believe that Jesus appeared physically. “There you will see (opethe) him” (Matt. 28:7); “The Lord has risen and has appeared (opethe) to Simon” (Luke 24:24). When they used “opethe” here, it means that He appeared physically to them.
So when Paul gives his list of appearances in 1 Cor. 15, the issues becomes whether the appearance to him is the same as it was to the disciples. There is no doubt the post resurrection body of Jesus (after the ascension) had to be somewhat different than the body the disciples saw. Also, whenever the New Testament mentions the word body, in the context of referring to an individual human being, the Greek word “soma” always refers to a literal, physical body.Greek specialist Robert Gundry says “the consistent and exclusive use of soma for the physical body in anthropological contexts resists dematerialization of the resurrection, whether by idealism or by existentialism.”  Furthermore, in N.T. Wright’s The Resurrection of the Son of God shows that the Greek word for resurrection which is “anastasis” was used by ancient Jews, pagans, and Christians as bodily in nature.
Now, I think my view on this, and I’m not sure if Eric would correct me, is that Paul got an objective but non-physical vision of Jesus. There was something there that everyone else could see and hear, in my view. But in my view Paul’s “veridical” vision was post-ascension, and so non-physical. Paul uses the word resurrection to describe what the other eyewitnesses saw (and he met them at least twice, according to Gal 1 and Gal 2), and that means physical resurrected body.
Here we see whatever happened, this was after the ascension. Hence, to say Paul saw the exact same Jesus before he ascended is hard to infer from the text. There simply isn’t enough information here. The Bible says, “they heard” the same voice Paul did ” (Acts 9: 7). But they “did not see anyone ” (Acts 9: 7). Notice Paul was physically blinded by the brightness of the light. One way or the other, the experience involved something that was external to Paul. It wasn’t something that was the same thing as a vision that Paul talks about in 2 Cor. 12:1. Furthermore, the phrase “he let himself be seen’” (ōphthē , aorist passive, ), is the word Paul uses in 1 Cor. 15:7 to describe of his own resurrection appearance as the other ones in the creed. As Paul Barnett says:
“It is sometimes claimed that the word appeared (ōphthē) means a mystical seeing, as of a vision, and that since this was what Paul “saw” it was what the other apostles “saw.” In other words, after death, Jesus was taken directly to heaven whence he “appeared” to various people, mystically, as it were. This however, is not all the meaning of Paul’s words. First, the word ōphthē, “appeared” is not limited to visionary seeing it is also used for physical seeing. Moreover, the verb raise used in the phrase ‘raised on the third day” is used elsewhere in combination with the words “from the dead” which literally means “from among the corpses.” Thus raised preceding appeared gives the latter a physical not a mystical meaning. Christ, as “raised from the dead” ….appeared.” Furthermore, when Paul asks “ Am I not free? Am I not an apostle? Have I not seen Jesus our Lord?”(1 Cor. 9: 1), he is using the ordinary word horan, “to see” for physical sight. If “seeing” the Lord “raised from the dead” qualified others to be apostles, then Paul is, indeed, an apostle. It was no mere subjective vision that arrested Paul en route to Damascus. (8) .
In the end, word studies can’t entirely resolve this issue. We need to remember theetymological fallacy as well. We would have to look at all the texts that speak of resurrection (including the entire 1 Cor. 15 chapter in their entire context as well as the anthropology of the New Testament. We also need to study the resurrection in light of the Second Temple Jewish period. See our reading list here for some resources that may help.
But conservative ancient historian Gary Habermas seems to think that Paul got the physical body as well.
Now, I said before in 1 Corinthians 15, Paul could have chosen to only use the word pneuma. He doesn’t. He does say “spiritual,” but he’s got an adjective there. He also says, soma, “body.” What did Paul mean?
Philippians Chapter 3. It’s a short chapter. There are 21 verses, but Paul says three things in one chapter that indicate he’s talking about a physical resurrection. In the opening verses he says, “I was a Hebrew of the Hebrews” and “as touching the law,” he says, “I was a Pharisee.” Now, it’s very well known that the Pharisee believed in a bodily resurrection. In fact, according to Acts 23, as Paul was being taken captive by the Romans to prevent his being killed, he shouted out to the group of people and said, “Why are you taking me? Because I believe in the resurrection of the dead?” He meant a literal resurrection.
When the Pharisees heard that, they said there’s nothing wrong with this guy. But the Sadducees [who didn’t believe in the Resurrection] didn’t like it. So as a Pharisee, he’s agreeing with the Pharisees.
So, the first evidence is from Philippians 3. As a Pharisee, Paul believes in a physical resurrection.
Secondly, in verse 11 he says, “That I may attain the resurrection of the dead.” Now, the normal Greek word for resurrection is anastasis, but in this passage, Philippians 3:11, he puts a prefix on there, ek anastasis. Ekanastasis, according to all Greek scholars that I know of, is translated in this passage: “The out resurrection from among the dead.” Paul said, “I want to attain the out resurrection.”
Now, to a Jew, “out resurrection” means “what goes down is what comes up.” You come out from death. And then just a few verses later, Philippians 3:20,21, he said, “From Heaven, we look for Jesus who will change our vile soma (body) to be like unto His glorious soma (or body),” when he should have said pneuma, according to this other view.
So he’s a Pharisee who believes in a physical resurrection. Ek anastasis—“resurrection from out among the dead ones.”
Thirdly, Paul says, “He Jesus will change my body to be like His body.”
So right there in Philippians 3 alone, I think the picture of Jesus being some wispy spirit that appeared to him on the road to Damascus doesn’t fit Paul’s own data.
Yes, that’s why Philippians is my favorite book. You can get so much useful theology out of it. Something about the resurrection in Phil 3, something about Jesus’ divinity in Phil 2, and loads of practical advice on stewardship, charity, fellowship, endurance and practical love for others throughout. Some of it takes a little digging, but that’s what commentaries are for, am I right? But I digress.
If you want to read something a little more challenging, I found a paper from the Evangelical Theological Society (ETS) from their journal, where it talks more about soma and anastasis. If you want a bit of a challenge, download the PDF and read it. It’s by Kirk R. MacGregor and the title is “1 Corinthians 15:3B–6A, 7 And The Bodily Resurrection Of Jesus”.
Mark Driscoll has a series he does called “Best Sermon Ever”, where he invites other pastors to give their sermons. But today’s sermon really is the Best Sermon Ever, but it’s given by Mark Driscoll (sent to me by super-Wife McKenzie). I asked McKenzie to send me the best sermon she had ever heard, and now it’s the best sermon that I have ever heard.
As always, when dealing with Mark Driscoll, we note that he does not hold women accountable to the Bible on moral issues, but instead deflects responsibility for the bad decisions of women to men, often to non-Christian men who don’t even have objective morality . Nevertheless, I agree with him 99.9% of the time, and I think you will agree when you listen to the sermon that this man has a gift for preaching. I could not find a single thing wrong with this sermon, I give it a score of 12 billion out of 10.
This is the link to his web site that has the sermon, the audio and the full transcript. The title of the sermon is “The Father of a Murdered Son”.
This is a Youtube video that someone uploaded: (audio only)
Here is the beginning of the sermon:
Luke 20:9–18, “The Father of a Murdered Son.”
“And he,” that is Jesus, “began to tell the people this parable,” which is a small story that tells a big truth. “A man planted a vineyard and let it out to tenants and went into another country for a long while. When the time came, he sent a servant to the tenants, so that they would give him some of the fruit of the vineyard. But the tenants beat him and sent him away empty-handed. And he sent another servant. But they also beat and treated him shamefully, and sent him away empty-handed. And he sent yet a third. This one also they wounded and cast out. Then the owner of the vineyard said, ‘What shall I do? I will send my beloved son; perhaps they will respect him.’
“But when the tenants saw him, they said to themselves, ‘This is the heir. Let us kill him, so that the inheritance may be ours.’ And they threw him out of the vineyard and killed him.”
Jesus here is on his way to Jerusalem. He is days from his crucifixion. He is going to be murdered in a brutal and bloody way. And as he’s approaching the cross and the crowds have gathered around him, he wants us to see human history and our lives individually from the perspective of God.
And this is very important because we live in a day where this is not encouraged. This is actually discouraged. We live in a day in which we want to see our lives and history from our perspective according to our own sinful desires and our own selfish pursuits, which can then even lead us to the point of questioning, is there a God? Or if there is a God, questioning the goodness of God. Is there a God? Does he care? Is he involved? Does he love us? And then we put ourselves in the position of judging God.
And then some of us can even go to the Scriptures and say, “I don’t think God should ever get angry. He should never judge anyone. That whole issue of hell seems highly unnecessarily and over-reactionary. Perhaps, that was primitive teaching from a former day, thankfully we’ve evolved beyond that.” And it’s because we are the guilty looking at the judge and wanting to replace our position with his that we might judge him.
WHO DOES EACH CHARACTER IN THE PARABLE REPRESENT?
Jesus here wants for us to have an opportunity, in as much as we’re able, with a three-pound, fallen brain and sinful proclivity and self-interest to put a hat on and to look at things, not from our perspective, but from God’s perspective, to see our lives as God sees them, to see human history as God sees it. Now we’re not God, so we have a limited capacity to do this. But in telling this parable, Jesus is trying to open our understanding to what it is like for God to deal with you and me and us. And he does so in the form of a parable.
For us to extract significant meaning from the parable, it requires that we go through, look at each of the characters and ask, to whom does that refer?
I can’t really excerpt this sermon. You simply must listen to all of it.
If you are anything like me, this sermon is going to hold you accountable about whether you are doing everything you can to tell non-Christians about Jesus, and why his actions are the most important events ever to occur in history. I listened to it and I immediately sat down and wrote an 1100 word essay to very special woman about my life, and how I would like to be more faithful as a Christian in service to the gospel of Jesus Christ.
In particular, I thought of my co-workers who are Muslim, Hindu and Jewish, and how important it is for me to let them know that they can ask me about the story of Jesus and that I will tell them the gospel. It made me think about how much I would like my non-Christian co-workers to hear the gospel, and understand who Jesus claimed to be, and the significance of his actions.
It took me an hour to write this essay to the special lady, and I credit the sermon with stimulating me to write out my innermost thoughts about how Christ saved me, and what I would like to be doing in response.
Here’s a post from Christian writer Terrell Clemmons about efforts by gay activists to redefine Christianity so that it is consistent with homosexual behavior. This particular post is focused on Matthew Vines.
In March 2012, two years after having set out to confront homophobia in the church, Matthew presented the results of his “thousands of hours of research” in an hour-long talk titled “The Gay Debate.” The upshot of it was this: “The Bible does not condemn loving gay relationships. It never addresses the issues of same-sex orientation or loving same-sex relationships, and the few verses that some cite to support homophobia have nothing to do with LGBT people.” The video went viral (more than three quarter million views to date) and Matthew has been disseminating the content of it ever since.
In 2013, he launched “The Reformation Project,” “a Bible-based, non-profit organization … to train, connect, and empower gay Christians and their allies to reform church teaching on homosexuality from the ground up.” At the inaugural conference, paid for by a $104,000 crowd-funding campaign, fifty LGBT advocates, all professing Christians, gathered for four days in suburban Kansas City for teaching and training, At twenty-three years of age, Matthew Vines was already becoming a formidable cause célèbre.
Terrell summarizes the case he makes, and here is the part I am interested in:
Reason #1: Non-affirming views inflict pain on LGBT people. This argument is undoubtedly the most persuasive emotionally, but Matthew has produced a Scriptural case for it. Jesus, in his well-known Sermon on the Mount, warned his listeners against false prophets, likening them to wolves in sheep’s clothing. Then switching metaphors he asked, “Do people pick grapes from thornbushes or figs from thistles?” The obvious answer is no, and Jesus’s point was, you can recognize a good or bad tree – and a true or false prophet – by its good or bad fruit. From this, Matthew concludes that, since non-affirming beliefs on the part of some Christians cause the bad fruit of emotional pain forother Christians, the non-affirming stance must not be good.
Terrell’s response to this is spot on, and I recommend you read her post to get the full response.
Matthew Vines in particular, and LGBTs in general, appear to be drivingly fixated on changing other people’s moral outlook. But why? Why are they distressed over the shrinking subset of Christianity that holds to the traditional ethic of sex? Note that Matthew found an affirming church in his hometown, as can most any LGBT-identifying Christian. Affirming churches abound. Gaychurch.org lists forty-four affirming denominations – denominations, not just individual churches – in North America and will help you find a congregation in your area. Why, then, given all these choices for church accommodation, are Matthew and the Reformers specifically targeting churches whose teachings differ from their own?
One gets the sense that LGBTs really, really need other people to affirm their sexual behavior. Certainly it’s human to want the approval of others, but this goes beyond an emotionally healthy desire for relational comity. Recall Matthew’s plea that non-affirming views on the part of some Christians cause emotional pain for others. He, and all like-minded LGBTs, are holding other people responsible for their emotional pain. This is the very essence of codependency.
The term came out of Alcoholics Anonymous. It originally referred to spouses of alcoholics who enabled the alcoholism to continue unchallenged, but it has since been broadened to encompass several forms of dysfunctional relationships involving pathological behaviors, low self-esteem, and poor emotional boundaries. Codependents “believe their happiness depends upon another person,” says Darlene Lancer, an attorney, family therapist, and author of Codependency for Dummies. “In a codependent relationship, both individuals are codependent,” says clinical psychologist Seth Meyers. “They try to control their partner and they aren’t comfortable on their own.”
Which leads to an even more troubling aspect of this Vinesian “Reformation.” Not only are LGBT Reformers not content to find an affirming church for themselves and peacefully coexist with everyone else, everyone else must change in order to be correct in their Christian expression.
This is the classic progression of codependency, and efforts to change everyone else become increasingly coercive. We must affirm same-sex orientation, Matthew says. If we don’t, we are “tarnishing the image of God [in gay Christians]. Instead of making gay Christians more like God … embracing a non-affirming position makes them less like God.” “[W]hen we reject the desires of gay Christians to express their sexuality within a lifelong covenant, we separate them from our covenantal God.”
Do you hear what he’s saying? LGBTs’ relationships with God are dependent on Christians approving their sexual proclivities. But he’s still not finished. “In the final analysis, then, it is not gay Christians who are sinning against God by entering into monogamous, loving relationships. It is we who are sinning against them by rejecting their intimate relationships.” In other words, non-affirming beliefs stand between LGBTs and God. Thus sayeth Matthew Vines.
The rest of her article deals with Vines’ attempt to twist Scripture to validate sexual behavior that is not permissible in Christianity.
Vines seems to want a lot of people to agree that the Bible somehow doesn’t forbid this sexual behavior so that the people who are doing it won’t feel bad about doing it. If he can just silence those who disagree and get a majority of people to agree, then the people who are doing these things will feel better.
Matthew Vines is annoyed that Bible-believing Christians expect homosexuals to work through their same-sex attractions, abstain from premarital sex, and then either remain chaste like me, or marry one person of the opposite sex and then confine his/her sexual behavior to his/her marriage. But how is that different than what is asked of me? I am single, and have opposite sex-attractions, but I am also expected to abstain from sex outside of marriage. I have two choices: either remain chaste or marry one woman for life, and confine my sexual behavior to that marriage. I’m not married, so I’ve chosen to remain chaste. If I have to exercise a little self-control to show God that what he wants from me is important to me, then I am willing to do that. I’m really at a loss to understand why so many people take sexual gratification as a given, rather than as an opportunity for self-denial and self-control. I am especially puzzled by sinful people demanding that other celebrate their sin – and using the power of the government now to compel others to celebrate their sin. Christianity is a religion where the founder prioritized self-sacrificial obedience above pleasure and fulfillment. You really have to wonder about people who miss that core element of Christianity.
My service to God is not conditional on me getting my needs met. And my needs and desires are no less strong than the needs of people who engage in sex outside the boundaries of Christian teaching. We just make different decisions about what/who comes first. For me, Jesus is first, because I have sympathy with Jesus for loving me enough to die in my place, for my sins. I am obligated to Jesus, and that means that my responsibility to meet expectations in our relationship comes above my desire to be happy and fulfilled. For Matthew, the sexual desires come first, and Scripture has to be reinterpreted in light of a desire to be happy. I just don’t see anything in the New Testament that leads me to believe that we should expect God to fulfill our desires. The message of Jesus is about self-denial, self-control and putting God the Father first – even when it results in suffering. I take that seriously. That willingness to be second and let Jesus lead me is what makes me an authentic Christian.
There is a good debate featuring Robert Gagnon and a gay activist in this post, so you can hear both sides.