I have already posted a few times about my personal convictions on the full equality (egalitarianism) of men and women, especially within the Christian community. So, I read with great pleasure an article from the Associated Baptist Press challenging the inconsistencies with the complimentarian philosophy and hermeneutic.
Opinion: Keeping complementarians true to Scripture
By David Gushee
Published September 25, 2007
My professional pilgrimage has been marked by a sometimes painful series of movements between Christian academic institutions falling on opposite sides of the gender issue, or what has come to be called the complementarian/egalitarian divide. This has given me opportunity to observe the dynamics that exist in both types of communities.
I am convinced that all positions of service and leadership in the life of the local church should be open to women or men based entirely on calling and gifts -- an egalitarian view. But in this column I am not going to rehearse the arguments for or against this view.
Instead, motivated by my experiences, I want to ask complementarians -- those who believe that the role of women complements, but is not the same as, the role of men -- to consider a series of questions about the way in which women are treated in your ministry setting.
Much like how the pacifist John Howard Yoder long ago wrote a book intended to keep just-war advocates true to the stated commitments of their own theory, as an egalitarian I want to render a similar service to complementarians. I want to ask you some questions aimed to help you keep the application of your approach as biblical as possible.
I do so with respect for your view and a shared commitment to seeing it lived out in a way that upholds the dignity of women. I also do so knowing that egalitarian communities are also flawed and do not always live out the full meaning of their commitments.
1. Are you successfully communicating to young men the conviction that a complementarian perspective must elevate rather than diminish the dignity of women, and therefore inculcating a moral commitment on their part to act accordingly?
It has been my experience that a context of male leadership, and steady teaching that reinforces it, can sometimes lead young men to a rather boorish attitude toward the women in their midst. While perhaps church leaders are teaching a highly nuanced complementarian view stripped of classic male chauvinism, this is not always successfully transmitted to the next generation. Many young Christian women, and even some sensitive young men, come to associate the complementarian position with outright sexism and male chauvinism, and therefore reject it. How can you prevent this outcome?
2. Are you absolutely clear on which positions of Christian service (you believe) are barred to women?
Complementarians often seem to lack either consensus or precision related to this question. Is it only the senior pastor position that is banned for women? What about co-pastor or pastoral team arrangements? Is it all ordained positions? All positions in which adult men are taught? All ministerial positions? All paid positions? What about seminary or Christian college professors? In what fields?
Doctrinal precision requires clarity on your part about which positions are barred to women, with clear biblical warrants offered. Otherwise, what often remains is a kind of blanket discouragement for women to think of themselves as ministers, or to pursue ministry positions in the church. What can also occur is a wide variety of approaches, even within the same church, about what the Bible actually teaches concerning the role of women in the church.
3. Once you have determined what positions of Christian service are barred to women, you have therefore also determined which positions are permitted. Are you active in encouraging women to pursue the positions that are permitted?
It is possible to take very different approaches related to encouraging the use of women’s gifts from within versions of the complementarian position. For example, in Catholicism women are barred from the priesthood, but in daily and weekly Catholic life they are otherwise highly visible—in teaching, worship, committee work and local service.
Yet some complementarian settings seem to go out of their way to present an entirely male face to the world, all the way down to the ushers handing out the programs and the men taking up the offering. Is there really biblical warrant for excluding women from these and other roles? Are you aggressively looking for ways to affirm and make use of the gifts of women in all roles not barred by your understanding of Scripture?
4. When women occupy positions of church leadership that parallel those of men, are their positions named equally and are the individuals involved treated equally?
Many larger churches have internships for promising young men and sometimes also promising young women. Consider a church that has a female youth ministry intern and a male one. Are they paid the same? Is one called “youth ministry intern” and the other called “youth assistant”? Are they both actively apprenticed by older leaders? Are they given a similar mix of “ministry-type” and "non-ministry type” duties? Are they treated with similar respect for their contributions? In my experience, this is often not the case, with women interns treated more as office assistants than as ministry peers.
Other questions could be asked. Ultimately, I believe these types of questions expose weaknesses in complementarianism that cannot be mended from within that paradigm. These weaknesses contribute to my embrace of the egalitarian view.
-30-
-- David Gushee is distinguished university professor of Christian ethics at Mercer University.
Sunday, September 30, 2007
Saturday, September 29, 2007
Kid Sayings from 2003
Evan 1/03
Evan sees provocative Victoria Secrets poster in the mall and says, "Mommy, you want to do that to daddy!"
Evan 2/03
I was kissing Evan on his forehead when he looks at me and says, "Mommy, I'm not going to fall in love with you yet . . . not until I get older."
2/03
Michelle at the MC Lab School told me that during lunch time the other day Annelise (Gabi's best friend) asked everyone at their table what they wanted to be when they grow up. Gabi immediately responded by saying, "My mommy. I want to be just like my mommy because she is so strong, so smart, so pretty, etc."
2/03
This morning Evan came running into our bedroom after Trey left. He said, "Mommy, do I need to go to the bathroom?" I said, "I don't know Evan, only you know if you need to go to the bathroom." He said, "Well can't you just peek in there and see if I need to go?" (No, I did not!)
3/1 Gabi
Praying to God - Dear God, you are soooo nice. Tomorrow I'm gonna find you, and hug you, and bring cupcakes to your birthday party. Amen
3/10 Gabi
Praying to God - Dear God, thank you for everything. I'm going to ask you to come live in my heart. And I am going to have a birthday party and bake you some cupcakes. Amen
5/16 Gabi
Evan and Gabi wrestling; Evan hits Gabi in crotch and Gabi says you hurt my iris. Gabi calls wet wipes vulva wipes.
7/12
Evan on trip to New Orleans has disposable camera and tells Nana that he is going to save his last picture to 'waste' on her.
7/12
Gabi shows me her middle finger and says 'look what I can do; I can do like you, mommy, when you show your tall finger to daddy.'
7/12
Gabi - Papa tells Gabi that she has a hole in her shorts and she says its because I am too big for my pants.
7/12
Papa tells Gabi that she can have a prune-filled dounut and she says, "No, that is poisionous."
7/20
Gabi wants to have 100 babies so that everyone in the family will have a baby and she wants to sell the rest.
7/30
Having supper with Martha Grace and Adam Rich, we sit down to eat and Gabi says, "I say great blessings."
8/15
Gabi at Mikel Gulledge's wedding whispers to me that Cameron is soooo handsome. I ask would you like to marry Cameron one day? Gabi says "No, he's not long enough" (meaning he's not tall enough).
8/20
I ask Evan if he's made any new friends at kindergarten and he says that there's "the sweetest girl" named Olivia in his class that's his friend and he says, "You know what mommy, she doesn't even tell the teacher when I kick her during circle time" (apparently he bumps her with his feet because he can't manage to sit still).
8/25
Evan to Nana after Rocky (pet cat) died, "Nana, if you miss petting Rocky, you can pet me."
8/25
Gabi to Nana after Rocky died, "Nana, if you push this button on my elbow, I'll turn into a cat." So Nana pushes her elbow and Gabi crawls around like a cat and lays in Nana's lap.
8/26
Evan to Miss Bivins at Kindergarten after she asked him why he was so quiet today, "My brain is just working up there or something today."
10/4
I came back from my trip to Fort Worth and Evan began to give me a back rub and said, "Mommy, women really like this!"
10/10
Evan scored his first goal at soccer game and told Uncle/Coach Mark, "You can call me Mister Hustle!"
10/22
Evan tries to explain to Gabi what a panty shield is, "It's something you put in your underwear in case you leak pee pee."
10/26
I was getting ready to go help with a wedding shower for my friend Suzanne; Evan wanted to know where at the church we were going to hook up the water hose to "shower" her.
11/15
We went to see the Brother Bear movie and I asked Gabi what her favorite part was. She said she the like the part best "where that guy was naked." (The main character is naked when he is finally turned back into a man after having been transformed into a bear to teach him a lesson.)
12/03
Evan keeps wanting to know what those two "moles" are under my shirt?!
Evan 1/03
Evan sees provocative Victoria Secrets poster in the mall and says, "Mommy, you want to do that to daddy!"
Evan 2/03
I was kissing Evan on his forehead when he looks at me and says, "Mommy, I'm not going to fall in love with you yet . . . not until I get older."
2/03
Michelle at the MC Lab School told me that during lunch time the other day Annelise (Gabi's best friend) asked everyone at their table what they wanted to be when they grow up. Gabi immediately responded by saying, "My mommy. I want to be just like my mommy because she is so strong, so smart, so pretty, etc."
2/03
This morning Evan came running into our bedroom after Trey left. He said, "Mommy, do I need to go to the bathroom?" I said, "I don't know Evan, only you know if you need to go to the bathroom." He said, "Well can't you just peek in there and see if I need to go?" (No, I did not!)
3/1 Gabi
Praying to God - Dear God, you are soooo nice. Tomorrow I'm gonna find you, and hug you, and bring cupcakes to your birthday party. Amen
3/10 Gabi
Praying to God - Dear God, thank you for everything. I'm going to ask you to come live in my heart. And I am going to have a birthday party and bake you some cupcakes. Amen
5/16 Gabi
Evan and Gabi wrestling; Evan hits Gabi in crotch and Gabi says you hurt my iris. Gabi calls wet wipes vulva wipes.
7/12
Evan on trip to New Orleans has disposable camera and tells Nana that he is going to save his last picture to 'waste' on her.
7/12
Gabi shows me her middle finger and says 'look what I can do; I can do like you, mommy, when you show your tall finger to daddy.'
7/12
Gabi - Papa tells Gabi that she has a hole in her shorts and she says its because I am too big for my pants.
7/12
Papa tells Gabi that she can have a prune-filled dounut and she says, "No, that is poisionous."
7/20
Gabi wants to have 100 babies so that everyone in the family will have a baby and she wants to sell the rest.
7/30
Having supper with Martha Grace and Adam Rich, we sit down to eat and Gabi says, "I say great blessings."
8/15
Gabi at Mikel Gulledge's wedding whispers to me that Cameron is soooo handsome. I ask would you like to marry Cameron one day? Gabi says "No, he's not long enough" (meaning he's not tall enough).
8/20
I ask Evan if he's made any new friends at kindergarten and he says that there's "the sweetest girl" named Olivia in his class that's his friend and he says, "You know what mommy, she doesn't even tell the teacher when I kick her during circle time" (apparently he bumps her with his feet because he can't manage to sit still).
8/25
Evan to Nana after Rocky (pet cat) died, "Nana, if you miss petting Rocky, you can pet me."
8/25
Gabi to Nana after Rocky died, "Nana, if you push this button on my elbow, I'll turn into a cat." So Nana pushes her elbow and Gabi crawls around like a cat and lays in Nana's lap.
8/26
Evan to Miss Bivins at Kindergarten after she asked him why he was so quiet today, "My brain is just working up there or something today."
10/4
I came back from my trip to Fort Worth and Evan began to give me a back rub and said, "Mommy, women really like this!"
10/10
Evan scored his first goal at soccer game and told Uncle/Coach Mark, "You can call me Mister Hustle!"
10/22
Evan tries to explain to Gabi what a panty shield is, "It's something you put in your underwear in case you leak pee pee."
10/26
I was getting ready to go help with a wedding shower for my friend Suzanne; Evan wanted to know where at the church we were going to hook up the water hose to "shower" her.
11/15
We went to see the Brother Bear movie and I asked Gabi what her favorite part was. She said she the like the part best "where that guy was naked." (The main character is naked when he is finally turned back into a man after having been transformed into a bear to teach him a lesson.)
12/03
Evan keeps wanting to know what those two "moles" are under my shirt?!
Monday, September 24, 2007
Even though I am growing evermore suspicious of the non-professional status of college athletics, I am proud of OSU coach, Mike Gundy, for standing up for his players. While I am sure that he is not a perfect man, I would be proud to have my children play on teams guided by such principles and scruples.
Sunday, September 23, 2007
Kid Sayings from 2002
1/02
Evan - Mommy you're going to have to get a handle on Daddy (when Trey wouldn't let him do something he wanted)
1/22
Gabi - I asked Gabi last night if she liked Dr. Heath (the surgeon who will repair her hernia). She said, "No, she didn't doctor my vulva; she didn't kiss it and make it better." I didn't even attempt to explain that one.
1/28
Evan - in his prayers tonight, he thanked God for toliet paper!!!
2/1
When Evan is going to the bathroom, he tells me to go away because "I need to concentrating"
2/3
Gabi thing when she is going to sleep is to say "you know what Mommy" and if I don't say anything or if I say something else, she says "no, say 'Yeah?'" or "say 'Yeah? louder"
2/10
Evan is sooooo excited about going to North Carolina and going to Talledega (which he knows is in Alabama and not in Mississippi despite an incorrect map that he saw)
2/10
If you tell Gabi, "you're gorgeous" or "you're smart," etc. She gets frustrated and says, "NO, I'M GABI."
2/17
Evan watching olympics medal ceremony where USA won gold, Evan said Mommy, do you know why they sing that song (Star Spangled Banner), its because that plane crashed into that building (9/11)
3/1
Evan was in his bathroom and asked me what "defecate" meant.
4/15
If Gabi is mad at you she calls you a "stinky relative."
4/29
Evan at church after Wednesday night music/mission programs, just pulls down his pants and pees in the grate near the covered sidewalk.
4/29
Evan in clothes store with Nana said, "Nana I've been noticing how dark the sky was this day, and I'm thinking that it is because the planets are realigning."
5/05
Gabi in kitchen with mom and gets down tub of butter. She then starts talking to herself, "Yeah, let's open it." Another voice, "No, I told you no opening the butter." Then she sits down on top of the tub of butter and starts to sing, "Yes, I'm going to my butter potty."
5/13
Evan getting the potty seat stuck on his head.
6/10
Gabi sings Row, Row, Row Your Boat (wipe his butt a dream)
7/29
Evan up in Mantee is eating lunch at one of Mark's church members home. I told Evan to tell Mrs. Crumbey thank you for lunch. He said that he wanted to give her a hundred dollars. I asked him where he was going to get a hundred dollars. He said that when he grows up that he wants to be a tax collector because he wants to wear a suit everyday!!!!
7/1
Gabi says often that when she grows up that she is going to help me "handle" Evan.
7/1
Evan often asks me to show him on the map where the Trade Center/Pentagon were and where Afganistan is.
8/1
I took Evan to the bathroom the other day at Fernado’s and he was pushing his penis down between his legs while he was on the potty. I asked him what he was doing and he said very matter of factly, "I’m using my penis as an arrow to show the poo poo where to go."
10/02 Gabi reading Green Eggs and Ham; "I DO NOT LIKE GREEN EGGS AND HAM! I'M GOING TO TAKE YOUR HEAD OFF AND THROW IT IN THE GARBAGE CAN!"
11/02 Gabi and Evan arguing, Evan says, "I'm gonna mash you like a potato; I'm gonna cut you like a knife." Gabi responds, "I'm gonna kick you like a butt."
11/02 Evan gives Gabi loose coffee beans in Wal-Mart and Gabi calls them "coffee eggs"
11/02 Gabi says that she's the mommy and trys to mother Evan. "Evan, I told you. 1, 2, 3!"
12/02 Cabbage Patch Kids and Evan naming one "Baby Got Back"
12/02 "Mommy, you can't tell me what to do any more; only Daddy can because you're not as specificating as he is." - Evan
1/02
Evan - Mommy you're going to have to get a handle on Daddy (when Trey wouldn't let him do something he wanted)
1/22
Gabi - I asked Gabi last night if she liked Dr. Heath (the surgeon who will repair her hernia). She said, "No, she didn't doctor my vulva; she didn't kiss it and make it better." I didn't even attempt to explain that one.
1/28
Evan - in his prayers tonight, he thanked God for toliet paper!!!
2/1
When Evan is going to the bathroom, he tells me to go away because "I need to concentrating"
2/3
Gabi thing when she is going to sleep is to say "you know what Mommy" and if I don't say anything or if I say something else, she says "no, say 'Yeah?'" or "say 'Yeah? louder"
2/10
Evan is sooooo excited about going to North Carolina and going to Talledega (which he knows is in Alabama and not in Mississippi despite an incorrect map that he saw)
2/10
If you tell Gabi, "you're gorgeous" or "you're smart," etc. She gets frustrated and says, "NO, I'M GABI."
2/17
Evan watching olympics medal ceremony where USA won gold, Evan said Mommy, do you know why they sing that song (Star Spangled Banner), its because that plane crashed into that building (9/11)
3/1
Evan was in his bathroom and asked me what "defecate" meant.
4/15
If Gabi is mad at you she calls you a "stinky relative."
4/29
Evan at church after Wednesday night music/mission programs, just pulls down his pants and pees in the grate near the covered sidewalk.
4/29
Evan in clothes store with Nana said, "Nana I've been noticing how dark the sky was this day, and I'm thinking that it is because the planets are realigning."
5/05
Gabi in kitchen with mom and gets down tub of butter. She then starts talking to herself, "Yeah, let's open it." Another voice, "No, I told you no opening the butter." Then she sits down on top of the tub of butter and starts to sing, "Yes, I'm going to my butter potty."
5/13
Evan getting the potty seat stuck on his head.
6/10
Gabi sings Row, Row, Row Your Boat (wipe his butt a dream)
7/29
Evan up in Mantee is eating lunch at one of Mark's church members home. I told Evan to tell Mrs. Crumbey thank you for lunch. He said that he wanted to give her a hundred dollars. I asked him where he was going to get a hundred dollars. He said that when he grows up that he wants to be a tax collector because he wants to wear a suit everyday!!!!
7/1
Gabi says often that when she grows up that she is going to help me "handle" Evan.
7/1
Evan often asks me to show him on the map where the Trade Center/Pentagon were and where Afganistan is.
8/1
I took Evan to the bathroom the other day at Fernado’s and he was pushing his penis down between his legs while he was on the potty. I asked him what he was doing and he said very matter of factly, "I’m using my penis as an arrow to show the poo poo where to go."
10/02 Gabi reading Green Eggs and Ham; "I DO NOT LIKE GREEN EGGS AND HAM! I'M GOING TO TAKE YOUR HEAD OFF AND THROW IT IN THE GARBAGE CAN!"
11/02 Gabi and Evan arguing, Evan says, "I'm gonna mash you like a potato; I'm gonna cut you like a knife." Gabi responds, "I'm gonna kick you like a butt."
11/02 Evan gives Gabi loose coffee beans in Wal-Mart and Gabi calls them "coffee eggs"
11/02 Gabi says that she's the mommy and trys to mother Evan. "Evan, I told you. 1, 2, 3!"
12/02 Cabbage Patch Kids and Evan naming one "Baby Got Back"
12/02 "Mommy, you can't tell me what to do any more; only Daddy can because you're not as specificating as he is." - Evan
Thursday, September 20, 2007
Once our children began to play around with language, we decided to write down any profound or humorous statements that they made. Here are some good ones from 2001:
Gabi with cellphone in backseat, "Hello, yes, could you throw my brother away in the garbage can?"
Evan gets in the car from preschool and Gabi says, "Hello, Evan Poo-Poo Head."
Evan took his teacher, Ms. Brenda, a gift from the Mustard Seed. She said, "Thank you." I asked Evan if he would like to say, "You're welcome." Evan's response was, "No, Mommy, you should say 'you are welcome' because you did it."
Evan was sharing some of his "goodies" that he got from his school Christmas party with Gabi. She pulled out a cookie that she wanted to eat. Before she got it out of the wrapper, she said, "OOh, we have to say the blessing." She immediately bowed her head, closed her eyes, put the cookie up to her forehead and said, "God is great, God is good. Let us thank him for our food. Amen."
We had been talking about how Jesus was born and they had just listened to a new CD in the car about Mary and Joseph traveling to Bethlehem. A few hours later and after his nap, he said (out of the blue), "Mom, hotels don't have barns!"
Evan asks the difficult questions, "Who helped Mary have Baby Jesus?" "Did they take the manger with them?"
In a concerned voice, Evan declares, "I don't want Santa to bring me presents I want you and daddy to!"
After a bath with Gabi, Evan inquires, "When are you gonna grow a penis or when is mine gonna fall off?!"
Evan had been acting silly in the car so Gabi crossed her arms and stated firmly, "I'm gonna spank that Evan!"
Gabi with cellphone in backseat, "Hello, yes, could you throw my brother away in the garbage can?"
Evan gets in the car from preschool and Gabi says, "Hello, Evan Poo-Poo Head."
Evan took his teacher, Ms. Brenda, a gift from the Mustard Seed. She said, "Thank you." I asked Evan if he would like to say, "You're welcome." Evan's response was, "No, Mommy, you should say 'you are welcome' because you did it."
Evan was sharing some of his "goodies" that he got from his school Christmas party with Gabi. She pulled out a cookie that she wanted to eat. Before she got it out of the wrapper, she said, "OOh, we have to say the blessing." She immediately bowed her head, closed her eyes, put the cookie up to her forehead and said, "God is great, God is good. Let us thank him for our food. Amen."
We had been talking about how Jesus was born and they had just listened to a new CD in the car about Mary and Joseph traveling to Bethlehem. A few hours later and after his nap, he said (out of the blue), "Mom, hotels don't have barns!"
Evan asks the difficult questions, "Who helped Mary have Baby Jesus?" "Did they take the manger with them?"
In a concerned voice, Evan declares, "I don't want Santa to bring me presents I want you and daddy to!"
After a bath with Gabi, Evan inquires, "When are you gonna grow a penis or when is mine gonna fall off?!"
Evan had been acting silly in the car so Gabi crossed her arms and stated firmly, "I'm gonna spank that Evan!"
Wednesday, September 19, 2007
Tuesday, September 18, 2007
I just heard this song on the radio today...almost snorted my drink out of my nose when I started paying attention to the lyrics. Another great country song, Brad!
"Ticks" by Brad Paisley
everytime you take a sip
in this smoky atmosphere
you press that bottle to your lips
and i wish i was your beer
and in the small there of your back
your jeans are playing peek a boo
id like to see the other half
of your butterfly tattoo
hey that gives me an idea
lets get out of this bar
and drive out into the country
and find a place to park
cause id like to see you out in the moonlight
id like to kiss you way back in the sticks
id like to walk you through a field of wildflowers
and id like to check you for ticks
i know the perfect little path
out in these woods i used to hunt
dont worry babe ive got your back
and ive also got your front
id hate to waste a night like this
ill keep you safe you wait and see
the only thing allowed to crawl all over you
when we get there is me
you know every guy in here tonight
would like to take you home
but ive got way more class than them
and that aint what i want
cause id like to see you out in the moonlight
id like to kiss you way back in the sticks
id like to walk you through a field of wildflowers
and id like to check you for ticks
oooh you never know where one might be
and oooh theres lots of places that are hard to reach
id like to see you out in the moonlight
id like to kiss you way back in the sticks
id like to walk you through a field of wildflowers
and id like to check you for ticks
oh id sure like to check you for ticks
"Ticks" by Brad Paisley
everytime you take a sip
in this smoky atmosphere
you press that bottle to your lips
and i wish i was your beer
and in the small there of your back
your jeans are playing peek a boo
id like to see the other half
of your butterfly tattoo
hey that gives me an idea
lets get out of this bar
and drive out into the country
and find a place to park
cause id like to see you out in the moonlight
id like to kiss you way back in the sticks
id like to walk you through a field of wildflowers
and id like to check you for ticks
i know the perfect little path
out in these woods i used to hunt
dont worry babe ive got your back
and ive also got your front
id hate to waste a night like this
ill keep you safe you wait and see
the only thing allowed to crawl all over you
when we get there is me
you know every guy in here tonight
would like to take you home
but ive got way more class than them
and that aint what i want
cause id like to see you out in the moonlight
id like to kiss you way back in the sticks
id like to walk you through a field of wildflowers
and id like to check you for ticks
oooh you never know where one might be
and oooh theres lots of places that are hard to reach
id like to see you out in the moonlight
id like to kiss you way back in the sticks
id like to walk you through a field of wildflowers
and id like to check you for ticks
oh id sure like to check you for ticks
Monday, September 17, 2007
Another book review from seminary, again from Basic Old Testament with Dr. Ralph Smith. Originally submitted April 23, 1993.
Johnson, L.D. Israel's Wisdom: Learn and Live. Nashville: Broadman Press, 1975. 128pp.
THE AUTHOR
L. D. Johnson was born on February 18, 1916, in Walters, Oklahoma. He received degrees from George Washington University in 1937 and the Southern Baptist Theological Seminary in 1940 and 1942. He has served as Pastor of the First Baptist Church in Danville, Virginia, Professor of Religion at the University of Richmond in Virginia, Pastor of the First Baptist Church of Greenville in South Carolina, and Professor of Religion and Chaplin at Furman University in Greenville, South Carolina. He has also been awarded the George Washington Honor Medal of Freedoms Foundation for a newspaper column. His writings include: An Introduction to the Bible, Out of the Whirlwind: The Major Message of Job, and The Morning After Death. Johnson has also authored a weekly newspaper column since 1955. (1)
THE SUMMARY
Chapter One is entitled Origins of Hebrew Wisdom Literature. The author states that often times the "Writings" are neglected in the study of the Old Testament. They represent an important viewpoint to discover meaning in one's life. Wisdom is based upon observation, it announces conclusions reached by the basic study of human existence.
The word for wisdom in Hebrew is transliterated "Hokmah." Wisdom in the Old Testament has a myriad of dimensions. It can be used in a moral sense or in a sense which is purely pragmatic. Many times it is used to denote technical skill. The same word can often mean shrewdness, cunning, or craftiness. Wisdom can also refer to intellect or knowledge. But, the more frequent understanding in the Old Testament is one of moral discernment. Wisdom is in full bloom when moral quality and reverence for YHWH are combined.
Literary and Theological Forms is the title of Chapter Two. This chapter deals with the basic style and format of the Wisdom Literature. While Proverbs, Job, Ecclesiastes and certain Psalms appear to be a diverse group and style, they are all poetry. To the Hebrew and Semitic mind, poetry was the way of the wise. This poetry is not easily recognized by the Occidental mind for Hebrew poetry as accomplished through the number of beats per line and by the use of parallelism. The characteristics include the two-line verse, long didactic poems, riddles, fables and allegories. Wisdom literature incorporates a post-exillic theology and speculative wisdom which uses a plethora of modes toteach the way of Wisdom.
Chapter Three begins the discussion of the book of Proverbs. It is entitled Proverbs: Making the Most of Life. The Proverbs are the primary representative of Hebrew wisdom literature. They are a collection of sayings handed down from generation to generation in order to other guidance for making the most of life. It is mostly concerned with living life every day in a successful manner. The instruction either comes in the form of an imperative command or in the form of an observation.
The Proverbs are divided into four main groups. Group number one encompasses chapters 1-9 and is considered by some to have been the last section to be written down. In this group, Wisdom and Folly are first contrasted as a pure woman and prostitute. Section two (10:1-22:16) bears a title attributing its contents to Solomon. This section is considered by scholars as being the earliest part of the collection, written sometime during the reign of Solomon. Section three (22:17-24:22) is marked by a remarkable similarity to some Egyptian wisdom writing. The material of section four is ascribed to Solomon, yet copied by the men of King Hezekiah. It corners chapters 25-29. Four appendices hold the remaining verses (30:1-31:31).
Chapter Four deals with the Ethical Teachings in the Proverbs. How does one learn right from wrong . . . by learning it. The conscience lets one know there is a right and wrong, but everyone must learn moral discrimination. In the Proverbs, the concept of morality is defined in instructions and admonitions to personal uprightness. There are high standards of sexual morality, for family life, for avoiding personal excess, and for social justice. Proverb's truths are self-evident and to be repeated and practiced.
Proverbs and Prudential Morality is the topic of Chapter Five. The Proverbs present religion as "appropriateness." It espouses the doctrine of the appropriate way and the inappropriate way of life. There is a pragmatic and prudential element but this is not for self-serving interests of man. This is not a book for "how to . . ." nor for "self-improvement." There is no automatic formula for it is more important to see religion in the realm of relationship with both man and God. Proverbs is a book of wise observations of the "good life" and its results.
Chapter Six deals with the Theologizing of Wisdom. Wisdom can be seen as the art of knowing and abiding by the right way. This right way is the way that works because it is the way which God has ordained. Proverbs also seeks to answer the difficult question of "how." The other side of pragmatism and ethics in wisdom literature is theological. It seeks to answer the question of origin and meaning. Through the personification of wisdom one begins to see the personification of the creative work of God. In this context there may be some connection between wisdom and the Logos.
Chapter Seven is entitled Job: Towering Challenge to Prudential Religion. The question asked is, "Shall man serve God because he fears punishment if he does not, and is assured of reward if he does?" Basically, one cannot put the Almighty in a box. Man answers to God, God does not answer man. Job is a forceful protest against a simplistic theology which equates blessing with virtue and suffering with evil. In the end, the book of Job affirms the sovereignty and righteousness of God, while without a doubt contradicts the doctrine that life is fair and everything "evens up" in life.
Chapter Eight cuts to the Heart of the Matter. The issue at hand is the basis for faithful service to God. If a righteousness man suffers, can it be concluded either that God is unfaithful or the man was not righteous after all? Job is suffering and angry with God, yet God continues to pursue. Job is ready to die, yet the worst appears yet to come.
My Redeemer Lives is the title of chapter nine. Through his trials, Job ultimately discovers that he has no right to tell God how He ought to conduct business. His friends and wife continue to hound him and tell him to repent, yet Job will not for he knows he has done nothing wrong. Job is in anguish, but he will not go quietly to the grave. His cries of "unfair" do not get past the roof. Then, in the depths of despair, he sees a light, what if there is more to life. There is comfort but Job is not ready yet.
Chapter Ten is aptly called More Than a Man Can Take. Up to the very end, the words of affirmation and trust were stuck in the throat of Job. He never questioned the existence of God, for of course God exists. His life seems to be a roller-coaster ride, at one moment buoyant and confident waiting for vindication then quickly slipping back into the trough of despondency. Job is experiencing the worst of spiritual crises, he feels the absence of God. Job will soon realize he is not guilty of sin before he suffered but he has become guilty by his rebellion in suffering.
Where We Find God is the title of Chapter Eleven. Job did not find God at the end of an argument, nor did he find God in doctrinal correctness. He did not find God through advice from friends and family, nor did he discover God in sorrow. Job found God only at the point of dire need. Job realized he had to lay aside his own agenda when dealing with God. His problem was not in God's speaking but rather in his own hearing. God spoke to Job through the pain of life. God had used adversity to correct, instruct, and lead Job to repentance. Job's rebellion was seated in his wrong expectations of God. In the whirlwind, God says nothing to Job which he did not already know, yet Job was led to repentance and restoration. Job now finally sees God and is aware of His vary real presence. Life is not fair, and it was never promised to be so, yet God will bring comfort and eventually open the eyes of those who will not see.
Chapter Twelve address Ecclesiastes: the Question of Meaning. The teacher and author of Ecclesiastes does not doubt the existence of God, but in his argument God is surprisingly silent. He did not experience the glory of God. The themes remain more skeptical than confessional. To him life is simple . . . seize the day for tomorrow death comes. In all his striving, the teacher concluded that life has no meaning. He tried living with unrestrained pleasure but that is all in vain. He tried living with money but that too was meaningless. He tried reason and philosophy but in the end the riddle of life was never answered. His life was just a cycle of events with no purpose. His conclusion is simple: discover the art in living.
Chapter Thirteen is Learn the Art of Living. If the writer of Ecclesiastes is correct, how one discovers moral purpose is not found in observation of the world. Meaning is found in life by having all of ones faculties sensitized to the beauty of nature, by making the best of this life. By living life moderately and giving 100%, life can be enjoyed. Above all, by fearing God and keeping His commandments one fulfills one's duty in life. Morality is the right way since it is better way in this present life.
ADDENDUM
L.D. Johnson has written a book which adequately introduces the student reader to both the complexities and simplicities of Hebrew Wisdom literature. His whole book can be summed up in three words: Learn And Live. This is the major purpose of the Hebrew Wisdom literature. Wisdom is practical and logical, not confusing and unnecessarily difficult. It is a commentary on life, or as Johnson states, "This is the way life works." Wisdom literature remains applicable to all people today. It provides specific reasons to live a moral and purposeful life. Indeed, Wisdom literature is not a means to an end, but the experience and insight of Proverbs, Job, and Ecclesiastes do help guide living in this changing and unstable world.
ENDNOTES
(1) "Johnson, L.D." Contemporary Authors (ed. Ann Evory. Detroit, Michigan: Gale Research Company, 1969), 33-36: 443.
Johnson, L.D. Israel's Wisdom: Learn and Live. Nashville: Broadman Press, 1975. 128pp.
THE AUTHOR
L. D. Johnson was born on February 18, 1916, in Walters, Oklahoma. He received degrees from George Washington University in 1937 and the Southern Baptist Theological Seminary in 1940 and 1942. He has served as Pastor of the First Baptist Church in Danville, Virginia, Professor of Religion at the University of Richmond in Virginia, Pastor of the First Baptist Church of Greenville in South Carolina, and Professor of Religion and Chaplin at Furman University in Greenville, South Carolina. He has also been awarded the George Washington Honor Medal of Freedoms Foundation for a newspaper column. His writings include: An Introduction to the Bible, Out of the Whirlwind: The Major Message of Job, and The Morning After Death. Johnson has also authored a weekly newspaper column since 1955. (1)
THE SUMMARY
Chapter One is entitled Origins of Hebrew Wisdom Literature. The author states that often times the "Writings" are neglected in the study of the Old Testament. They represent an important viewpoint to discover meaning in one's life. Wisdom is based upon observation, it announces conclusions reached by the basic study of human existence.
The word for wisdom in Hebrew is transliterated "Hokmah." Wisdom in the Old Testament has a myriad of dimensions. It can be used in a moral sense or in a sense which is purely pragmatic. Many times it is used to denote technical skill. The same word can often mean shrewdness, cunning, or craftiness. Wisdom can also refer to intellect or knowledge. But, the more frequent understanding in the Old Testament is one of moral discernment. Wisdom is in full bloom when moral quality and reverence for YHWH are combined.
Literary and Theological Forms is the title of Chapter Two. This chapter deals with the basic style and format of the Wisdom Literature. While Proverbs, Job, Ecclesiastes and certain Psalms appear to be a diverse group and style, they are all poetry. To the Hebrew and Semitic mind, poetry was the way of the wise. This poetry is not easily recognized by the Occidental mind for Hebrew poetry as accomplished through the number of beats per line and by the use of parallelism. The characteristics include the two-line verse, long didactic poems, riddles, fables and allegories. Wisdom literature incorporates a post-exillic theology and speculative wisdom which uses a plethora of modes toteach the way of Wisdom.
Chapter Three begins the discussion of the book of Proverbs. It is entitled Proverbs: Making the Most of Life. The Proverbs are the primary representative of Hebrew wisdom literature. They are a collection of sayings handed down from generation to generation in order to other guidance for making the most of life. It is mostly concerned with living life every day in a successful manner. The instruction either comes in the form of an imperative command or in the form of an observation.
The Proverbs are divided into four main groups. Group number one encompasses chapters 1-9 and is considered by some to have been the last section to be written down. In this group, Wisdom and Folly are first contrasted as a pure woman and prostitute. Section two (10:1-22:16) bears a title attributing its contents to Solomon. This section is considered by scholars as being the earliest part of the collection, written sometime during the reign of Solomon. Section three (22:17-24:22) is marked by a remarkable similarity to some Egyptian wisdom writing. The material of section four is ascribed to Solomon, yet copied by the men of King Hezekiah. It corners chapters 25-29. Four appendices hold the remaining verses (30:1-31:31).
Chapter Four deals with the Ethical Teachings in the Proverbs. How does one learn right from wrong . . . by learning it. The conscience lets one know there is a right and wrong, but everyone must learn moral discrimination. In the Proverbs, the concept of morality is defined in instructions and admonitions to personal uprightness. There are high standards of sexual morality, for family life, for avoiding personal excess, and for social justice. Proverb's truths are self-evident and to be repeated and practiced.
Proverbs and Prudential Morality is the topic of Chapter Five. The Proverbs present religion as "appropriateness." It espouses the doctrine of the appropriate way and the inappropriate way of life. There is a pragmatic and prudential element but this is not for self-serving interests of man. This is not a book for "how to . . ." nor for "self-improvement." There is no automatic formula for it is more important to see religion in the realm of relationship with both man and God. Proverbs is a book of wise observations of the "good life" and its results.
Chapter Six deals with the Theologizing of Wisdom. Wisdom can be seen as the art of knowing and abiding by the right way. This right way is the way that works because it is the way which God has ordained. Proverbs also seeks to answer the difficult question of "how." The other side of pragmatism and ethics in wisdom literature is theological. It seeks to answer the question of origin and meaning. Through the personification of wisdom one begins to see the personification of the creative work of God. In this context there may be some connection between wisdom and the Logos.
Chapter Seven is entitled Job: Towering Challenge to Prudential Religion. The question asked is, "Shall man serve God because he fears punishment if he does not, and is assured of reward if he does?" Basically, one cannot put the Almighty in a box. Man answers to God, God does not answer man. Job is a forceful protest against a simplistic theology which equates blessing with virtue and suffering with evil. In the end, the book of Job affirms the sovereignty and righteousness of God, while without a doubt contradicts the doctrine that life is fair and everything "evens up" in life.
Chapter Eight cuts to the Heart of the Matter. The issue at hand is the basis for faithful service to God. If a righteousness man suffers, can it be concluded either that God is unfaithful or the man was not righteous after all? Job is suffering and angry with God, yet God continues to pursue. Job is ready to die, yet the worst appears yet to come.
My Redeemer Lives is the title of chapter nine. Through his trials, Job ultimately discovers that he has no right to tell God how He ought to conduct business. His friends and wife continue to hound him and tell him to repent, yet Job will not for he knows he has done nothing wrong. Job is in anguish, but he will not go quietly to the grave. His cries of "unfair" do not get past the roof. Then, in the depths of despair, he sees a light, what if there is more to life. There is comfort but Job is not ready yet.
Chapter Ten is aptly called More Than a Man Can Take. Up to the very end, the words of affirmation and trust were stuck in the throat of Job. He never questioned the existence of God, for of course God exists. His life seems to be a roller-coaster ride, at one moment buoyant and confident waiting for vindication then quickly slipping back into the trough of despondency. Job is experiencing the worst of spiritual crises, he feels the absence of God. Job will soon realize he is not guilty of sin before he suffered but he has become guilty by his rebellion in suffering.
Where We Find God is the title of Chapter Eleven. Job did not find God at the end of an argument, nor did he find God in doctrinal correctness. He did not find God through advice from friends and family, nor did he discover God in sorrow. Job found God only at the point of dire need. Job realized he had to lay aside his own agenda when dealing with God. His problem was not in God's speaking but rather in his own hearing. God spoke to Job through the pain of life. God had used adversity to correct, instruct, and lead Job to repentance. Job's rebellion was seated in his wrong expectations of God. In the whirlwind, God says nothing to Job which he did not already know, yet Job was led to repentance and restoration. Job now finally sees God and is aware of His vary real presence. Life is not fair, and it was never promised to be so, yet God will bring comfort and eventually open the eyes of those who will not see.
Chapter Twelve address Ecclesiastes: the Question of Meaning. The teacher and author of Ecclesiastes does not doubt the existence of God, but in his argument God is surprisingly silent. He did not experience the glory of God. The themes remain more skeptical than confessional. To him life is simple . . . seize the day for tomorrow death comes. In all his striving, the teacher concluded that life has no meaning. He tried living with unrestrained pleasure but that is all in vain. He tried living with money but that too was meaningless. He tried reason and philosophy but in the end the riddle of life was never answered. His life was just a cycle of events with no purpose. His conclusion is simple: discover the art in living.
Chapter Thirteen is Learn the Art of Living. If the writer of Ecclesiastes is correct, how one discovers moral purpose is not found in observation of the world. Meaning is found in life by having all of ones faculties sensitized to the beauty of nature, by making the best of this life. By living life moderately and giving 100%, life can be enjoyed. Above all, by fearing God and keeping His commandments one fulfills one's duty in life. Morality is the right way since it is better way in this present life.
ADDENDUM
L.D. Johnson has written a book which adequately introduces the student reader to both the complexities and simplicities of Hebrew Wisdom literature. His whole book can be summed up in three words: Learn And Live. This is the major purpose of the Hebrew Wisdom literature. Wisdom is practical and logical, not confusing and unnecessarily difficult. It is a commentary on life, or as Johnson states, "This is the way life works." Wisdom literature remains applicable to all people today. It provides specific reasons to live a moral and purposeful life. Indeed, Wisdom literature is not a means to an end, but the experience and insight of Proverbs, Job, and Ecclesiastes do help guide living in this changing and unstable world.
ENDNOTES
(1) "Johnson, L.D." Contemporary Authors (ed. Ann Evory. Detroit, Michigan: Gale Research Company, 1969), 33-36: 443.
Saturday, September 15, 2007
A THREE MONTH PLANNED PROGRAM OF PREACHING
FORT WORTH, TEXAS
NOVEMBER 30, 1994
FORT WORTH, TEXAS
NOVEMBER 30, 1994
JANUARY 2, 1994
Title: What is Love?
Text: 1 John 4:20-21
Central Idea of the Text: Love for God and love for others is mandatory for those who call themselves children of God.
Central Idea of the Sermon: In all the modern confusion of love, the New Testament shows us exactly what is the definition of love.
Specific Objective: To reveal the false love which the world gives and show the listener what love is in the Christian life.
Major Objective: Ethical
JANUARY 9, 1994
Title: God's Amazing Grace!
Text: Galatians 2:17-21
Central Idea of the Text: Justification is uniquely and completely found in Christ by faith because of God's Amazing grace.
Central Idea of the Sermon: Those who are seeking God will find Him only by being justified by grace through faith.
Specific Objective: That the congregation will understand the doctrine of "justification by faith" both intellectually and experiencially.
Major Objective: Doctrinal
JANUARY 16, 1994
Title: The Fruit of the Spirit
Text: Galatians 5:22-26
Central Idea of the Text: The Spirit's control of a Christian is evidenced by both internal and external qualities.
Central Idea of the Sermon: Those who claim to be filled with the Spirit must give evidence which is both internal and external.
Specific Objective: That the congregation will understand the importance of the Spirit's presence in daily living and submit to His control.
Major Objective: Consecrative
JANUARY 23, 1994
Title: Robbing God?!
Text: Malachi 3:8-12
Central Idea of the Text: The people of Israel were indicated and convicted of robbing God by their refusal to tithe and
to give offerings.
Central Idea of the Sermon: As the Church moves out on its mission with God, it must remember to tithe and to give so that God is not robbed!
Specific Objective: That the people of God would commit to tithe each paycheck and give freely to support the ministry of the Church and the Cooperative Program of the Southern Baptist Convention.
Major Objective: Promotional
JANUARY 30, 1994
Title: For God So Loved!
Text: John 3:16
Central Idea of the Text: God's love for His creation was expressed by the giving of His Only Son, so that those who place faith in Him would not die eternally but have eternal life.
Central Idea of the Sermon: In this world of violence and hate, the love of God still breaks through because of God's gift of His Only Son, Jesus Christ!
Specific Objective: That the Christian would be reminded of the
task of evangelism and that the lost person might come to
place faith in Jesus Christ.
Major Objective: Evangelistic
FEBRUARY 6, 1994
Title: Come Home!
Text: Hosea 2:14-23
Central Idea of the Text: God loved Israel, as a husband
loves his wife, in spite of her constant unfaithfulness.
Central Idea of the Sermon: God continues to love His people,
the Church, in spite of her unfaithfulness He allures her
back with His love.
Specific Objective: That Christians would return to a right
relationship with God and devote themselves to loving Him
faithfully.
Major Objective: Devotional
FEBRUARY 13, 1994
Title: The Buck Stops Here!
Text: James 2:1-13
Central Idea of the Text: In the Church there must be no
partiality.
Central Idea of the Sermon: The people who call themselves
Christians must show no partiality to brothers and sisters
in Christ.
Specific Objective: That the people in the Church would stop
treating the rich and white saints differently than they
treat the poor and black saints!
Major Objective: Pastoral
FEBRUARY 20, 1994
Title: Worship the Lord
Text: Psalm 8
Central Idea of the Text: All that God has created returns
praise that is due Him!
Central Idea of the Sermon: As the Christian considers the
works of God the result will be praise and worship.
Specific Objective: That the Congregation would be led to praise
and worship God for His mighty works and majestic name.
Major Objective: Devotional
FEBRUARY 27, 1994
Title: Now What?
Text: 2 Chronicles 7:13-14
Central Idea of the Text: God promised King Solomon that His
people have a way out from under judgement and distress.
Central Idea of the Sermon: God's promise is still valid today
for His Church.
Specific Objective: That the Congregation would remember to be
humble, to pray, to seek God, and to repent so that God
would hear them and bless them.
Major Objective: Pastoral
MARCH 6, 1994
Title: Judging Others
Text: Matthew 7:1-6
Central Idea of the Text: The way that one judges will be the same way that one is judged.
Central Idea of the Sermon: The family of God must watch out
for each other but this must never lead to sinful
judgementalism.
Specific Objective: That the Church would come to understand the
proper way to view and to help the stumbling brother or
sister.
Major Objective: Consecrative
MARCH 13, 1994
Title: Pray, Pray, Pray!
Text: Matthew 7:7-12
Central Idea of the Text: God hears when the Christian prays
and responds in a manner which pleases Him.
Central Idea of the Sermon: The Christian who prays can pray
confidently knowing that God hears and responds in a good
way.
Specific Objective: That the believers would be encouraged to
pray regularly to God their Father.
Major Objective: Pastoral
MARCH 20, 1994
Title: The Pitfalls of Immorality
Text: Proverbs 5:1-23
Central Idea of the Text: Immorality, though seductive and
intriguing, will in the end result in folly and death.
Central Idea of the Sermon: The world is filled with images of
immorality and society popularizes sexual love, but the
Christian has chosen the way of morality and sexual love
reserved for marriage.
Specific Objective: That the Christian would commit themselves to
living pure and holy sexual lives.
Major Objective: Devotional/Consecrative
MARCH 27, 1994
Title: The Incarnation
Text: John 1:1-18
Central Idea of the Text: Jesus Christ was both fully man and
fully God -- the Incarnate Word of God.
Central Idea of the Sermon: The Incarnation of God in Jesus
Christ is key in a proper Biblical and Doctrinal
Understanding and Christianity.
Specific Objective: That the Congregation would know the doctrine
of the Incarnation and experience the paradox of knowing the
Incarnate Word.
Major Objective: Doctrinal/Evangelistic
Thursday, September 13, 2007
Today, biblical inerrancy seems to be a non-issue, even though years ago it was the stated reason why the fundamentalists decided to move on the institutions of the Southern Baptist Convention in a takeover. An interesting note about this old book review that I found buried on my computer: My father and I both had Dr. Ralph Smith as a professor of Old Testament. Thirty years apart!
December 1, 1992
Basic Old Testament
Dr. Ralph Smith
Beegle, Dewey M. The Inspiration of Scripture. Philadelphia: The Westminster Press, 1963. 223pp.
THE AUTHOR
Dewey M. Beegle was born on January 17, 1919, in Seattle, Washington. He is an ordained minister of the Free Methodist Church. He received degrees from Seattle Pacific College, Asbury Theological Seminary, and Johns Hopkins University. He has worked as an elementary teacher, an inspector in the United States Immigration Service and an associate professor of Hebrew and Old Testament at the Biblical Seminary in New York where he now serves. Beegle has also done excavation, study, and travel in the Near East. He is a member of the Society of Biblical Literature, American Academy of Religion, American Oriental Society, and the National Association of Professors of Hebrew. He has written two books, God's Word Into English and The Inspiration of Scripture. Beegle has also been a contributor to several professional journals. (1)
THE SUMMARY
This book deals with an encompassing issue and few direct solutions. In Christian life and thought, there are few areas which do not lead back to the issue of the inspiration of Scripture. Especially in light of recent developments in Evangelical Protestantism, revelation and authority must be reexamined in light of new information. The basic purpose of this book is to make such a reexamination.
Chapter one reviews the problem of method. In claiming that the Bible is inspired, most Christians mean either that this is the result of God revealing Himself or that without God's intervention the Bible would never have come into existence. Here, there are two types of reasoning which can be used, deductive and inductive. For sound results, induction should precede deduction. Four views of inspiration are listed: intuition, illumination, dictation, and dynamic.
Chapter two deals with the issue of inspiration and the autographs. An attempt is made to consult Scripture on this issue. The autograph of Jeremiah is examined, as well as the important verses of II Timothy 3:16-17. Efforts are also made to discover the theological value of the autographs as well as an effort to answer the question of why the "original" autographs persisted.
Transmission, translation and inspiration are dealt with in chapter three. The author contends that the transmission of Biblical material has many more implications for the doctrine of inspiration than many scholars acknowledge. Source material is discussed as well as the manuscripts, and more specifically the relationship of the Septuagint to the New Testament materials.
In chapter four, Beegle contends with the difficult issue of inerrancy and the phenomena of Scripture. In the interest of truth, he purports that there needs to be some careful consideration of the phenomena of Scripture that has relevance in the concept of Biblical inerrancy. Most of the chapter deals with some problem texts which cast doubt on the inerrancy of Scripture. These are Jude 14, Jude 9, II Kings 15:27, 18:1, Genesis 5, Acts 7:4, Acts 7:15-16, Galatians 3:17, Mark 14:30,72, and I Corinthians 3:19.
The issue in chapter five is verbal inspiration. This view considers inspiration as extending to the individual words of Scripture. Beegle reveals how inspiration could be of the person, of the book, of the idea, or of the truth. The inability of language to absolutely communicate ideas concludes the chapter.
Chapter six deals with the issues surrounding plenary inspiration and the canon. The idea of inerrancy is tied to the "verbal plenary." According to this view, every word of the Scriptures is equally inspired. The author reveals the many problems in relation to the duplicities in the text, the trivialities, the prophets, the book of Esther, the Song of Songs, the book of Ecclesiastes, the Old Testament and the New Testament. Beegle concludes the chapter by saying that the sufficiency of the redemptive message is not marred by these "problems," and therefore, there is no need to justify every word within the canon.
The topic of tradition and inspiration fills the pages of chapter seven. An attempt is made to approach the problem of inspiration from the history of doctrine. There is a mention of Philo, the Early Church Fathers, the Later Church Fathers, the Reformation, the Post-Reformation and the Modern Period. In confidence, Beegle purports that with few exceptions the church has boasted both the human and the divine character of Scripture.
The issue at hand in chapter eight is the relationship between revelation, inspiration and existentialism. The reaction of classical "liberal" theologians appears to be in opposition to both traditionalism and liberalism. Soren Kierkegaard is regarded as the "spearhead" of this new approach. The New-Reformation thought of Karl Barth is also mentioned. In the end, this new theology is a reminder that "if revelation and inspiration are to be complete, they must be actualized in the lives of the persons."
Chapter nine is concerned with revelation, inspiration and doctrine. A very strong emphasis is placed upon the practical out-workings of one's doctrine. There is a natural conflict between the apparent degrees of inspiration and the relation of the types of truth.
Revelation, inspiration and fact is the focus of the tenth chapter of Beegle's book. The crucial issue is one's estimate of fact and history in Scripture. The Bible, especially the Old Testament, is historical fact. Christianity is indeed a historical faith. The Bible is to be taken seriously, in a spirit of humility and obedience. The Bible is, truly, the record of God's self-disclosure to mankind.
In chapter eleven, the issues of inerrancy, doctrine, security and authority are addressed. Located inside the ideas of inerrancy is the concern to protect God's honor which is rooted in the doctrine of the sovereignty of God. Inerrancy is projected as being both protection and a barrier. The question is raised addressing whether to combine salvation with acceptance of Biblical inerrancy. Christians serve a risen, living Lord, not a static creed.
Chapter twelve, the epilogue, concludes by reminding the reader that God has disclosed Himself in "many and various ways," and God's primary act is saving His people through His Son, Jesus Christ. There does appear to be different levels of inspiration and different forms of the same divine truth. However, the central truth is the resurrection of Jesus Christ, without whom and through whom we would have no hope. Beegle correctly states, "if the Holy Spirit is willing to authenticate the message of very fallible servants, how much more authenticate will be the extant manuscripts and translations."
THE CRITIQUE
In his book, The Inspiration of Scripture, Beegle adequately confronts the issue which today threatens to tear the Southern Baptist Convention asunder. Though not a Southern Baptist himself, Beegle appears to understand the tension which can arise when two equally committed Christians disagree on the issue of inspiration. Clearly, this is not an issue which has only one answer. Scripture itself does not attempt to discuss the mechanics of inspiration, it simply states that it is inspired.
Why? Why has a once committed, loving and diverse denomination divorced over such an unimportant issue compared to the scope of the Great Commission? The Southern Baptist Convention seems to have forsaken its primary commitment to missions and education, replaced brotherly love with "governmental" distrust and destroyed the diversity which once gave it strength. Hearts must turn in repentance and seek once again the ultimate Will of God through Jesus Christ our Lord. Indeed, Ben Philbeck was correct when he stated, "within a fellowship which is ultimately ruled by God, there is ample room for disagreements over goals, methods and even doctrine." (2)
ENDNOTES
(1) "Beegle, Dewey Maurice," Contemporary Authors (ed. James M. Ethridge. Detroit, Michigan: Gale Research Company, 1969), 5-8:90.
(2) B.F. Philbeck, Jr., "1-2 Samuel," in The Broadman Bible Commentary, vol. 3, ed. Clifton J. Allen (Nashville: Broadman Press, 1970), 11.
BIBLIOGRAPHY
Ethridge, James M., ed. Contemporary Authors. "Beegle, Dewey Maurice". Detroit, Michigan: Gale Research Company, 1969. 5-8.
Philbeck, Jr., B.F. "1-2 Samuel." The Broadman Bible Commentary, Vol.3, ed. Clifton J. Allen, 1-145. Nashville: Broadman Press, 1970.
December 1, 1992
Basic Old Testament
Dr. Ralph Smith
Beegle, Dewey M. The Inspiration of Scripture. Philadelphia: The Westminster Press, 1963. 223pp.
THE AUTHOR
Dewey M. Beegle was born on January 17, 1919, in Seattle, Washington. He is an ordained minister of the Free Methodist Church. He received degrees from Seattle Pacific College, Asbury Theological Seminary, and Johns Hopkins University. He has worked as an elementary teacher, an inspector in the United States Immigration Service and an associate professor of Hebrew and Old Testament at the Biblical Seminary in New York where he now serves. Beegle has also done excavation, study, and travel in the Near East. He is a member of the Society of Biblical Literature, American Academy of Religion, American Oriental Society, and the National Association of Professors of Hebrew. He has written two books, God's Word Into English and The Inspiration of Scripture. Beegle has also been a contributor to several professional journals. (1)
THE SUMMARY
This book deals with an encompassing issue and few direct solutions. In Christian life and thought, there are few areas which do not lead back to the issue of the inspiration of Scripture. Especially in light of recent developments in Evangelical Protestantism, revelation and authority must be reexamined in light of new information. The basic purpose of this book is to make such a reexamination.
Chapter one reviews the problem of method. In claiming that the Bible is inspired, most Christians mean either that this is the result of God revealing Himself or that without God's intervention the Bible would never have come into existence. Here, there are two types of reasoning which can be used, deductive and inductive. For sound results, induction should precede deduction. Four views of inspiration are listed: intuition, illumination, dictation, and dynamic.
Chapter two deals with the issue of inspiration and the autographs. An attempt is made to consult Scripture on this issue. The autograph of Jeremiah is examined, as well as the important verses of II Timothy 3:16-17. Efforts are also made to discover the theological value of the autographs as well as an effort to answer the question of why the "original" autographs persisted.
Transmission, translation and inspiration are dealt with in chapter three. The author contends that the transmission of Biblical material has many more implications for the doctrine of inspiration than many scholars acknowledge. Source material is discussed as well as the manuscripts, and more specifically the relationship of the Septuagint to the New Testament materials.
In chapter four, Beegle contends with the difficult issue of inerrancy and the phenomena of Scripture. In the interest of truth, he purports that there needs to be some careful consideration of the phenomena of Scripture that has relevance in the concept of Biblical inerrancy. Most of the chapter deals with some problem texts which cast doubt on the inerrancy of Scripture. These are Jude 14, Jude 9, II Kings 15:27, 18:1, Genesis 5, Acts 7:4, Acts 7:15-16, Galatians 3:17, Mark 14:30,72, and I Corinthians 3:19.
The issue in chapter five is verbal inspiration. This view considers inspiration as extending to the individual words of Scripture. Beegle reveals how inspiration could be of the person, of the book, of the idea, or of the truth. The inability of language to absolutely communicate ideas concludes the chapter.
Chapter six deals with the issues surrounding plenary inspiration and the canon. The idea of inerrancy is tied to the "verbal plenary." According to this view, every word of the Scriptures is equally inspired. The author reveals the many problems in relation to the duplicities in the text, the trivialities, the prophets, the book of Esther, the Song of Songs, the book of Ecclesiastes, the Old Testament and the New Testament. Beegle concludes the chapter by saying that the sufficiency of the redemptive message is not marred by these "problems," and therefore, there is no need to justify every word within the canon.
The topic of tradition and inspiration fills the pages of chapter seven. An attempt is made to approach the problem of inspiration from the history of doctrine. There is a mention of Philo, the Early Church Fathers, the Later Church Fathers, the Reformation, the Post-Reformation and the Modern Period. In confidence, Beegle purports that with few exceptions the church has boasted both the human and the divine character of Scripture.
The issue at hand in chapter eight is the relationship between revelation, inspiration and existentialism. The reaction of classical "liberal" theologians appears to be in opposition to both traditionalism and liberalism. Soren Kierkegaard is regarded as the "spearhead" of this new approach. The New-Reformation thought of Karl Barth is also mentioned. In the end, this new theology is a reminder that "if revelation and inspiration are to be complete, they must be actualized in the lives of the persons."
Chapter nine is concerned with revelation, inspiration and doctrine. A very strong emphasis is placed upon the practical out-workings of one's doctrine. There is a natural conflict between the apparent degrees of inspiration and the relation of the types of truth.
Revelation, inspiration and fact is the focus of the tenth chapter of Beegle's book. The crucial issue is one's estimate of fact and history in Scripture. The Bible, especially the Old Testament, is historical fact. Christianity is indeed a historical faith. The Bible is to be taken seriously, in a spirit of humility and obedience. The Bible is, truly, the record of God's self-disclosure to mankind.
In chapter eleven, the issues of inerrancy, doctrine, security and authority are addressed. Located inside the ideas of inerrancy is the concern to protect God's honor which is rooted in the doctrine of the sovereignty of God. Inerrancy is projected as being both protection and a barrier. The question is raised addressing whether to combine salvation with acceptance of Biblical inerrancy. Christians serve a risen, living Lord, not a static creed.
Chapter twelve, the epilogue, concludes by reminding the reader that God has disclosed Himself in "many and various ways," and God's primary act is saving His people through His Son, Jesus Christ. There does appear to be different levels of inspiration and different forms of the same divine truth. However, the central truth is the resurrection of Jesus Christ, without whom and through whom we would have no hope. Beegle correctly states, "if the Holy Spirit is willing to authenticate the message of very fallible servants, how much more authenticate will be the extant manuscripts and translations."
THE CRITIQUE
In his book, The Inspiration of Scripture, Beegle adequately confronts the issue which today threatens to tear the Southern Baptist Convention asunder. Though not a Southern Baptist himself, Beegle appears to understand the tension which can arise when two equally committed Christians disagree on the issue of inspiration. Clearly, this is not an issue which has only one answer. Scripture itself does not attempt to discuss the mechanics of inspiration, it simply states that it is inspired.
Why? Why has a once committed, loving and diverse denomination divorced over such an unimportant issue compared to the scope of the Great Commission? The Southern Baptist Convention seems to have forsaken its primary commitment to missions and education, replaced brotherly love with "governmental" distrust and destroyed the diversity which once gave it strength. Hearts must turn in repentance and seek once again the ultimate Will of God through Jesus Christ our Lord. Indeed, Ben Philbeck was correct when he stated, "within a fellowship which is ultimately ruled by God, there is ample room for disagreements over goals, methods and even doctrine." (2)
ENDNOTES
(1) "Beegle, Dewey Maurice," Contemporary Authors (ed. James M. Ethridge. Detroit, Michigan: Gale Research Company, 1969), 5-8:90.
(2) B.F. Philbeck, Jr., "1-2 Samuel," in The Broadman Bible Commentary, vol. 3, ed. Clifton J. Allen (Nashville: Broadman Press, 1970), 11.
BIBLIOGRAPHY
Ethridge, James M., ed. Contemporary Authors. "Beegle, Dewey Maurice". Detroit, Michigan: Gale Research Company, 1969. 5-8.
Philbeck, Jr., B.F. "1-2 Samuel." The Broadman Bible Commentary, Vol.3, ed. Clifton J. Allen, 1-145. Nashville: Broadman Press, 1970.
Tuesday, September 11, 2007
In light of all that has been going on in my life lately, I heard a challenged from my still, small voice to remember to actively rest. Leisure time is not wasted time...it is our most productive time! Our Creator made the Sabbath for us...so that we could actively rest.
Sunday, September 09, 2007
Saturday, September 08, 2007
On September 6, 2007 Missy's right ovary experienced a cyst rupture which injured an adjacent blood vessel. Over 200 cc's of blood poured into the surrounding abdominal cavity resulting in a severe amount of pain. The emergency room staff at Mississippi Baptist Medical Center in Jackson, Mississippi was marvelous in their triage and treatment. The right ovary was removed via laparoscopic manipulation by Dr. Crews during a 2.5 hour operation. The surgery was complicated by the presence of numerous adhesions from previous surgeries. Missy continues to recover from the surgery and the general anesthesia, which has produced severe nausea. She is expected to recover fully. I wish to offer special thanks to my mom and dad for helping with the kids and simply being present.
Wednesday, September 05, 2007
The Republicans are finally beginning to talk like they should...after 6 horrifying years of unquestioned, unpatriotic partisan loyalty. I applaud both men for their candor, conviction, and focus on the issues rather than each other. It is possible to call both of these men faithful Republicans.
Huckabee and Paul tussle on Iraq
Former Arkansas Gov. Mike Huckabee took on Rep. Ron Paul over the Iraq war during Wednesday's debate.
(CNN) — Former Arkansas Gov. Mike Huckabee made a dramatic statement regarding Iraq at Wednesday night's GOP presidential debate, declaring, "We bought it because we broke it."
The comment came in perhaps the most compelling moment of the Republican debate so far, when the Arkansas Republican directly confronted Texas Rep. Ron Paul on his position for an immediate withdrawal from the country.
"Congressman, whether or not we should have gone to Iraq is a discussion for historians, but we're there. We bought it because we broke it," he said. "We've got a responsibility to the honor of this country and the honor of every man and woman who has served in Iraq and our military to not leave them with anything less than the honor they deserve."
Amid loud cheers, Paul responded, "The American people didn't go in. A few people advising this administration, a small number of people called the neoconservatives, hijacked our foreign policy. They are responsible, not the American people."
Huckabee quickly fired back: "Congressman, we are one nation. We can't be divided. We have to be one nation under God. That means if we make a mistake, we make it as a single country."
As the crowd roared louder, Paul answered, "When we make a mistake, it is the obligation of the people — through their representatives — to correct the mistake, not continue the mistake. We have dug a hole for ourselves and we have dug a hole for our party. We are losing elections, and we are going down next year if we don't change it."
Huckabee replied loudly, "Even if we lose elections, we should not lose our honor."
– CNN Ticker Producer Alexander Mooney
Huckabee and Paul tussle on Iraq
Former Arkansas Gov. Mike Huckabee took on Rep. Ron Paul over the Iraq war during Wednesday's debate.
(CNN) — Former Arkansas Gov. Mike Huckabee made a dramatic statement regarding Iraq at Wednesday night's GOP presidential debate, declaring, "We bought it because we broke it."
The comment came in perhaps the most compelling moment of the Republican debate so far, when the Arkansas Republican directly confronted Texas Rep. Ron Paul on his position for an immediate withdrawal from the country.
"Congressman, whether or not we should have gone to Iraq is a discussion for historians, but we're there. We bought it because we broke it," he said. "We've got a responsibility to the honor of this country and the honor of every man and woman who has served in Iraq and our military to not leave them with anything less than the honor they deserve."
Amid loud cheers, Paul responded, "The American people didn't go in. A few people advising this administration, a small number of people called the neoconservatives, hijacked our foreign policy. They are responsible, not the American people."
Huckabee quickly fired back: "Congressman, we are one nation. We can't be divided. We have to be one nation under God. That means if we make a mistake, we make it as a single country."
As the crowd roared louder, Paul answered, "When we make a mistake, it is the obligation of the people — through their representatives — to correct the mistake, not continue the mistake. We have dug a hole for ourselves and we have dug a hole for our party. We are losing elections, and we are going down next year if we don't change it."
Huckabee replied loudly, "Even if we lose elections, we should not lose our honor."
– CNN Ticker Producer Alexander Mooney
My Personal Translation of Philippians 2:1-11 from the Greek Text
1. Therefore, if there is any encouragement in Christ, if any comfort of love, if any fellowship of the Spirit, if any compassionate affection,
2. fulfill my joy by agreeing with one another, having the same love, united in Spirit, being in one mind,
3. doing nothing by way of selfishness nor by way of conceit, but in humility consider one another better than self,
4. each one not only looking at the things of themselves, but each one also looking at the things of others.
5. Have this in your mind which was also in Christ Jesus:
6. who although being in the form of God, did not think it something to grasp after to be equal with God.
7. But, he emptied himself by having taken the form of a servant, by having become in the likeness of man; and appearing in human likeness
8. he humbled himself by having become obedient to the point of death, even crucifixion.
9. Wherefore God highly exalted him and gave him the name above every name,
10. for the purpose that, at the name of Jesus, every knee of heavenly beings, earthly beings, and beings under the earth should bow,
11. and every tongue should acknowledge that Jesus Christ is Lord, to the Glory of God the Father.
Comparison of Verses 5-11 among Various English Translations
Verse 5
- the KJV seems to change the verb form from second person to third person.
- the NASB uses the word "attitude," but I think it is better to keep the original thought of "have this in your mind." Today, the word "attitude" carries with it connotations of vacillation or something easily changed. I think the text is more firm, "continue to have this in your mind" bears with it a responsibility of action and reality of changed life.
- the NIV also uses "attitude"
- the RSV does a good job in sticking with the force of the Greek text.
Verses 6&7
- the KJV uses the best, most accurate definition of μορφη (form).
- the NASB also uses form.
- the NIV changes the word to "nature," which does not seem to be an accurate definition or interpretation. The word is better rendered "form." Paul, or the writer of the hymn, uses a comparison of paradox to show just how amazing is the Incarnation. The statement "form of God" is an oxymoron, since God has no form. Yet, Jesus became THE form of God. He gave up all that was his (emptied himself) and took on the form of humanity, even the form of a servant (the lowest of humanity). The song may be in a chiastic structure, flowing from the pre-incarnate glory of Jesus, to the humility seen in Jesus' form of a servant, to the crucifixion, being the crux of the chiasm, then back to the resurrection of the crucified servant, concluding with the glorification of Jesus to the glory of God.
- the RSV correctly includes "form" rather than "nature."
Verses 8&9
- some minor differences among the KJV, NASB, NIV, RSV, and my translation, but these are only matters of semantics.
Verses 10&11
- the KJV, NASB, NIV, RSV, and my translation all translate the verb mood as subjunctive, i.e. "every knee should bow." I find this to be both true to the text and the overall context of Paul's theology and New Testament Christology.
Personal Version Preference: I vacillate between the NASB and the RSV, the NASB for its closeness to the literal Greek, the RSV for its use of dynamic equivalence. I guess I need both!
1. Therefore, if there is any encouragement in Christ, if any comfort of love, if any fellowship of the Spirit, if any compassionate affection,
2. fulfill my joy by agreeing with one another, having the same love, united in Spirit, being in one mind,
3. doing nothing by way of selfishness nor by way of conceit, but in humility consider one another better than self,
4. each one not only looking at the things of themselves, but each one also looking at the things of others.
5. Have this in your mind which was also in Christ Jesus:
6. who although being in the form of God, did not think it something to grasp after to be equal with God.
7. But, he emptied himself by having taken the form of a servant, by having become in the likeness of man; and appearing in human likeness
8. he humbled himself by having become obedient to the point of death, even crucifixion.
9. Wherefore God highly exalted him and gave him the name above every name,
10. for the purpose that, at the name of Jesus, every knee of heavenly beings, earthly beings, and beings under the earth should bow,
11. and every tongue should acknowledge that Jesus Christ is Lord, to the Glory of God the Father.
Comparison of Verses 5-11 among Various English Translations
Verse 5
- the KJV seems to change the verb form from second person to third person.
- the NASB uses the word "attitude," but I think it is better to keep the original thought of "have this in your mind." Today, the word "attitude" carries with it connotations of vacillation or something easily changed. I think the text is more firm, "continue to have this in your mind" bears with it a responsibility of action and reality of changed life.
- the NIV also uses "attitude"
- the RSV does a good job in sticking with the force of the Greek text.
Verses 6&7
- the KJV uses the best, most accurate definition of μορφη (form).
- the NASB also uses form.
- the NIV changes the word to "nature," which does not seem to be an accurate definition or interpretation. The word is better rendered "form." Paul, or the writer of the hymn, uses a comparison of paradox to show just how amazing is the Incarnation. The statement "form of God" is an oxymoron, since God has no form. Yet, Jesus became THE form of God. He gave up all that was his (emptied himself) and took on the form of humanity, even the form of a servant (the lowest of humanity). The song may be in a chiastic structure, flowing from the pre-incarnate glory of Jesus, to the humility seen in Jesus' form of a servant, to the crucifixion, being the crux of the chiasm, then back to the resurrection of the crucified servant, concluding with the glorification of Jesus to the glory of God.
- the RSV correctly includes "form" rather than "nature."
Verses 8&9
- some minor differences among the KJV, NASB, NIV, RSV, and my translation, but these are only matters of semantics.
Verses 10&11
- the KJV, NASB, NIV, RSV, and my translation all translate the verb mood as subjunctive, i.e. "every knee should bow." I find this to be both true to the text and the overall context of Paul's theology and New Testament Christology.
Personal Version Preference: I vacillate between the NASB and the RSV, the NASB for its closeness to the literal Greek, the RSV for its use of dynamic equivalence. I guess I need both!
Tuesday, September 04, 2007
I have helped my parents setup blogs for their thoughts and research. Take some time to check them out...
Paul's Platitudes
Sandra's Scripts
Paul's Platitudes
Sandra's Scripts
Sunday, September 02, 2007
An Essay on the Ministry in Baptist Life*
*Originally written on July 2, 1993, since that time I have removed myself from affiliation with Southern Baptists and find myself in fellowship with the Cooperative Baptist Fellowship.
In Baptist life, the number of officers in the church is small when compared to other denominations. Long ago our Baptist forefathers (and foremothers) determined to organize the church based upon the principles and guidelines espoused in the New Testament writings. (1.) They realized that the church was supposed to be a community of Baptized believers. Within this community, all of the members are to be ministers both to one another and to the world. (2.)
The Church, according to Scripture, has been equipped with two distinct officers. According to the New Testament, these two officers are the pastors and the deacons. (3.) They are understood to be appointed by Christ and chosen by the congregation. The pastors (or bishops) are responsible for feeding the flock, governing the body, serving the needs, and building up of the Church of Christ. The deacons are responsible for relieving "the necessities off the poore and impotent brethre concerning their bodies, Acts 6:1-4." (4.)
The election of officers follows basic democratic principles. These officers are chosen by the congregation as a whole. Any one who is qualified according to Scripture may serve as an officer. The pastor is authorized to rule in accordance with the law of Christ, as the church submits voluntarily and offers obedience and reverence to Him. "The ruling is not unrestricted, neither is the obedience and submission." (5.) They are elected to an indefinite term, which should not be terminated without just cause. Following the qualifications, claims, and duties explained in the epistles of Timothy and Titus, the church will correctly find their pastors.
The deacons are primarily responsible for the "secular" interests of the church. The first deacons were appointed to serve tables, and this remains their primary responsibility--service. These men, and indeed women, are also to be chosen according to the New Testament scriptural foundation, chiefly located in the epistles of Timothy and Titus. Those who are chosen are to help the pastor remain unincumbered by the world, so that he may attend to the spiritual needs of the flock. This work is not to be taken lightly, for they are the "connecting link between the pastor and the needy ones of the church." (6.)
It must be noted that Baptists have not always agreed, and still do not completely agree, in the area of the ministry. Early in the life of Baptists there was a third officer of the church, the messenger. (7.) This person was appointed to act as a liaison between churches to resolve difficulties and correlate cooperative efforts. This person may even be understood as a "minister at large." The messenger basically did the work that a "home missionary" does today. They planted churches, helped weak churches strengthen themselves, and unified the work of associations. Probably due to the lack of strong scriptural support and overlapping roles, this particular office was absorbed or discontinued in Baptist life by the late eighteenth century.
Another interesting fact which must be noted is the place of women in the early Baptist church life. In the Confession of 1611, Thomas Helwys deliberately stated that deacons were both men and women. (8.) They visited the sick, provided welfare to the needy, assisted in church discipline and sometimes preached and led in the worship services. Most important though is that among early General Baptists some women preached. They were encouraged that as the occasion required, to boldly speak forth the word of God. Yet, there is no hegemony of belief among Baptists concerning the role of women in the church and there never has been. Baptists are a very diverse group, which in my mind gives them some of their greatest strength. Indeed, both men and women have contributed much to the Baptist heritage.
What follows now is a suggested revision to the Baptist Faith And Message of 1963. I hope to be able to remain loyal to a strong commitment to the Scriptures and to a strong commitment to the Baptist heritage. The addition is made to section VI, paragraph number two. (9.)
The church is an autonomous body, operating through democratic processes under the Lordship of Jesus Christ. The members of each congregation are ministers to one another. Every member has been called to minister, through acts of love, to both the physical and spiritual needs of the congregation. In such a congregation members are equally responsible.
The scriptural officers of the church are pastors and deacons. They are appointed by Christ and elected by the congregation. Every church body has the right to determine for itself, using the Scriptures as guide, the qualifications for its officers, and the duties which they will perform.
Hopefully, this clarification will put an end to recent trends which exclude denominational fellowship based upon differing interpretations of certain passages. Baptists are a diverse group, each church being unique in its doctrine and practice. Baptist have also, until recent times, been a tolerant group, fellowshipping and working together despite differences. It is supremely important for Baptists to remember that their past and rich heritage of cooperation is the best way to accomplish their lofty goals today. Indeed, cooperation is the Baptist way to reach this lost world. (10.)
I am personally heart-broken over the recent trends in Southern Baptist life. The misuse of the Baptist Faith and Message, the reduction of Foreign Missions importance, the distrust of so-called "moderates" and "fundamentalists" and the blatant sexism surrounding women in the ministry. We are a people of religious liberty and shun any attempt to force beliefs on individuals. Yet, we attack each other over issues which boil down to matters of personal interpretation of Scripture. The Bible is the sole guide for faith and practice, that is not debated; but, one particular group's interpretation should never be made authoritative. My conscience is clear and my convictions firm; yet, I will accept those who disagree with me because I am a Southern Baptist.
ENDNOTES
(1.) William L. Lumpkin, Baptist Confessions of Faith, p. 167.
(2.) Ibid, p. 121.
(3.) See Acts 20:28, 1 Peter 5:2-3.
(4.) Lumpkin, p. 122.
(5.) J. M. Pendleton, Church Manual, p.27.
(6.) Ibid, p. 33.
(7.) H. Leon McBeth, The Baptist Heritage, p. 76.
(8.) Lumpkin, p. 121.
(9.) See H. Leon McBeth, A Sourcebook for Baptist Heritage, p. 511.
(10.) See Cecil and Susan Ray, Cooperation: The Baptist Way to a Lost World.
BIBLIOGRAPHY
The Bible, New International Version.
Lumpkin, William L. Baptist Confessions of Faith. Valley Forge: Judson Press, 1969.
McBeth, H. Leon. The Baptist Heritage. Nashville: Broadman Press, 1987.
________. A Sourcebook for Baptist Heritage. Nashville: Broadman Press, 1990.
Pendleton, J.M. Church Manual. Philadelphia: American Baptist Publication Society, 1867.
Ray, Cecil and Susan Ray. Cooperation: The Baptist Way to a Lost World. Nashville: Stewardship Commission of the Southern Baptist Convention, 1985.
Saturday, September 01, 2007
Sermon Thoughts on the Aforementioned Translation of Philippians 3:1-11
* Could it be possible to mention the textual problems in the sermon without shooting over the heads of the people?
* I would need to mention the historical context and location of the passage in epistle to find proper meaning.
* What does it really mean to REJOICE!
* Reminding someone of something said earlier should not be trouble if it serves as a safeguard.
* Define: the dogs, the evil workers, the "cutting-off", the circumcision, the flesh, et. al.
* Recognize the significance of Paul's statement in verses 5-6 and contrast that with his statement in verses 7-8.
* Define, without being crass, the meaning and force of "dung" or "rubbish."
* Verse 9 is a clear statement of Paul's belief in justification by grace through faith.
* Verses 10-11 are so forceful and rich in meaning that I hope my words do not get in the way of Paul's.
* It seems to me that only one who has truly entered into a relationship with Christ may grasp the meaning of Paul's words.
* What have I REALLY counted as loss and as dung because of Christ!?
* I do not think that verse 11 is expressing doubt, but rather expressing a sense of awe, reverence, mystery, and humility combined with inexpressible joy, hope and praise.
* Could it be possible to mention the textual problems in the sermon without shooting over the heads of the people?
* I would need to mention the historical context and location of the passage in epistle to find proper meaning.
* What does it really mean to REJOICE!
* Reminding someone of something said earlier should not be trouble if it serves as a safeguard.
* Define: the dogs, the evil workers, the "cutting-off", the circumcision, the flesh, et. al.
* Recognize the significance of Paul's statement in verses 5-6 and contrast that with his statement in verses 7-8.
* Define, without being crass, the meaning and force of "dung" or "rubbish."
* Verse 9 is a clear statement of Paul's belief in justification by grace through faith.
* Verses 10-11 are so forceful and rich in meaning that I hope my words do not get in the way of Paul's.
* It seems to me that only one who has truly entered into a relationship with Christ may grasp the meaning of Paul's words.
* What have I REALLY counted as loss and as dung because of Christ!?
* I do not think that verse 11 is expressing doubt, but rather expressing a sense of awe, reverence, mystery, and humility combined with inexpressible joy, hope and praise.
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