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

I think this picture says it all!

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.

This picture shows a typical day at the Jones home...Gabi being silly and Evan playing PS2.

A THREE MONTH PLANNED PROGRAM OF PREACHING
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

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.

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.

I am glad Missy's ovarian cyst was not this big!!!

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.

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

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!

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

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.

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.

I've just updated to a new template and format. I have not completed an archive check; but after the transition, everything appears to be in order.

My Translation of Philippians 3:1-11 from the Greek Text with Textual Analysis

1. In addition, my brothers, rejoice in the Lord. To write to you the same things is, indeed, not troublesome, but for you is a safeguard.
2. Look out for the dogs! Look out for the evil worker! Look out for the "chopping-off"!
3. For we are the circumcision, the ones serving by the Spirit of God and the ones boasting in Christ Jesus and not the ones trusting in flesh.
4. Although I have confidence also in flesh if any other thinks to trust in flesh, I have all the more!
5. Circumcised on the eighth day, of the lineage of Israel, the tribe of Benjamin, a Hebrew of Hebrews, according to the Law, a Pharisee,
6. According to zeal a persecutor of the Church, according to what God requires in the Law one being faultless.
7. But whatever things were gain to me, those things I have counted as a loss because of Christ.
8. Not only that, but also I count all things to be loss in view of the surpassing excellence of the knowledge of Jesus Christ my Lord, because of whom I have suffered loss of all things, and count them dung in order that I might gain Christ,
9. and be found in him, not having my righteousness from the Law, but the one that is through faith in Christ, the righteousness of God that is upon faith,
10. for the purpose that (1.) I know him and the power of his resurrection and the fellowship of his sufferings, being conformed to his death,
11. if somehow I may attain to the resurrection out from the dead.

Textual Notes

In verse three there is some debate over the structure of and inclusion of θεο. The editor of the textual apparatus give the reading a "C" rating, which means that there is considerable doubt whether the text or the apparatus contains the correct reading. The inclusion of θεο is supported by Codexes Sinaiticus, Alexandrinus,and Vaticanus, a plethora of minuscules, the reading of the majority of lectionaries, many other manuscripts such as the Syriac and the Coptic, and a myriad of the early church fathers.

The variant θε is mentioned in the corrected version of Codex Sinaiticus and a few other minor Codexes. A small amount of the minuscules mention the variant. This reading is also backed by the Vulgate and the Syriac, the Gothic and possibly the Armenian. Many church fathers include this reading as well as the aforementioned. A variant of this variant, θεὶῳ, is mentioned only once and this is in minuscule 1984.

There is another small variant which chooses to exclude the word all together. The only textual evidence for this is found in papyrus 46. The evidence may appear weak at first, but the papyrus in question is the earliest copy of the epistles of Paul, which dates about the year 200. (2.)

FOOTNOTES

(1.) See discussion in H.E. Dana and Julius R. Mantey, A Manual Grammar of the Greek New Testament (New York: Macmillan Publishing Co., Inc., 1955), 283-285.
(2.) Discussion taken from textual apparatus in Kurt Aland, et. al., The Greek New Testament 3rd. ed. (London: United Bible Societies, 1983), 687. and Bruce M. Metzger, The Textual Commentary on the Greek New Testament (London: United Bible Societies, 1971), 614.

BIBLIOGRAPHY

Aland, Kurt, et.al. The Greek New Testament. 3rd. ed. London: United Bible Societies, 1983.

Dana, H. E. and Julius R. Mantey. A Manual Grammar of the Greek New Testament. New York: Macmillan Publishing Co., Inc., 1955.

Metzger, Bruce M. A Textual Commentary on the Greek New Testament. London: United Bible Societies, 1971.

Summers, Ray. Essentials of New Testament Greek. Nashville: Broadman Press, 1950.

Today, the Make-A-Wish Foundation of Mississippi was blessed by the Jackson, Mississippi ClearChannel Radio Stations with an all day radio-thon that we called "Stories of Light." In recognition of the second anniversary of Hurricane Katrina, we set a goal of $25,000 (five wishes) specifically targeting families impacted by the storm. We are still counting the pledges and holding open the deadline for a few more days to reach our goal. I cannot say enough about Jan Michaels, Station Manager for Q105.1!!! Thank you so much!!!

By the way, Stance Bingham, one of the excellent DJ's on MISS 103, found this wish story on YouTube. While it was not facilitated by the Mississippi Chapter, Kevin's wish to be on Sesame Street is a beautiful story. Way to go Metro New York Chapter!

A Simple Homily on the Gospel of Mark 11:20-26

Many people, and indeed many ministers, would have others believe that if anyone's faith is real one can do literally anything.

It must be stated that the whole event surrounding the fig-tree was an acted parable. If this is not understood, all sorts of irrelevant questions arise. The fig-tree is a symbol of Israel, along with the vine. Even though the "season was not of figs", many fig-trees do produce figs early along with the new growth. It appears that this is what Jesus was looking for on the tree.

The reason Jesus cursed the fig-tree was in order to correlate its similarity to Israel. Israel was giving an outward sign of fruit but there was no fruit to be found, not even any developing. Jesus was looking for fruit among God's people, but there was none, even though outward profession was plenty. Therefore, Israel was to be withered and fruitless.

As to the trouble surrounding prayer and faith, the disciples were astonished that the fig-tree was withered, yet Jesus said to them that they could uproot mountains. The need for faith when praying was vital part of Jesus' teachings. But, faith is not a condition of prayer; it is the condition of a relationship with God. Truly, it was radical when Jesus said that mountains would be moved, but it would be by God's power and not that of the disciples'. In verse 24, it is shown that once God has been asked in the relationship of faith, the disciples' attitude should be one of expectant reality. In other words, once faith is placed in God, anything asked in that relationship should be seen as having already occurred.

In verse 25, Jesus added a "condition" to the prayer life of his disciples. This condition was forgiveness of fellow disciples/brothers. Indeed, unless a disciple forgives a fellow disciple freely, it shows that there is no understanding of God's grace or that the true relationship of faith and forgiveness is not understood.

Verses 23-25 must be seen together to prevent any misuse of the text. To summarize in a personal fashion: We must be at all times bearing fruit, or indeed judgement will come. The object of our faith must be God not for what we are praying. Indeed, in our relationship with God we can believe that God has already provided what we asked. Most importantly, we must forgive others if we have truly been forgiven by God. Our forgiveness is contingent upon our willingness to forgive.

Here is an interview I conducted with Don Gann, then the director of the Baptist Student Union at Mississippi College, on October 23, 1994. I had the pleasure of taking Church Growth Evangelism with renowned evangelist, Malcolm McDow.

INTRODUCTION

This report is based upon an interview with an evangelistic pastor -- Don Gann, Mississippi College Baptist Student Union Director. Though not a pastor of a church, Don fulfills the pastoral role with a more specific congregation. This interview will include demographics of the community, school and B.S.U. There will also be a summary of the interview and an evaluation of the evangelistic program presently in use.

DEMOGRAPHICS

1. Mississippi College is located in Clinton, Mississippi, a suburb of Jackson, the capital of Mississippi.
2. The actual population of Clinton is around 21,000, but the Jackson Metropolitan Area has a population of over 200,000 people.
3. The city of Clinton is a classic example of a "bedroom" community.
4. Mississippi College is owned and operated through a trustee system by the Mississippi Baptist Convention.
5. The enrolment of the college for the 1994 fall semester is 3,758.
6. Of this 3,758, approximately 2,500 (or two-thirds) of the students are commuter students.
7. The remaining 1,253 "on campus" students is comprised of 859 male and 924 female.
8. The Baptist Student Union is funded fifty percent by the Department of Student Work and fifty percent by Mississippi College.
9. Each year the Baptist Student Union involves approximately 700 students in some ministry activity.
10. The Baptist Student Union is the main campus ministry outlet for the students of Mississippi College.

SUMMARY OF THE INTERVIEW

The interview was conducted in a dialogue format. It occurred in the home of Don Gann at around 2:00 P.M. of Sunday, October, 23. The center of discussion was developed around two themes. The first was the evangelistic program and emphasis of the Baptist Student Union. The second was the personal view of evangelism of both Don Gann and Myself.

The evangelistic program of the Baptist Student Union is developed each year by the Executive Council with much advice given by Don Gann. The Baptist Student Union has two main activities that remain firm from one semester to the next. The first of these activities is called the "Gathering." The Gathering is on Monday evenings. The format of Gathering includes prayer time, singing, drama, Bible study, and personal testimony. An attempt is made to present the Gospel at every Gathering with high attendance of seekers. The number of students that attend such meetings averages between 125 to 300.

The second activity is named "Noonday." It occurs during the lunch hour on Tuesdays. The Baptist Student Union provides a home cooked meal for $2.00 and includes an informal Bible Study and share time. The unique ministry of Noonday is that many lost students are invited to come eat and relax without being scared away by the threat of being force fed the Gospel. The attendance at this activity is relatively high at about 150 students.

The evangelistic focus of the Baptist Student Union is centered around the Here's Hope campaign, a joint program of the Home Mission Board and the Nation Student Ministries Department of the Sunday School Board. The Baptist Student Union has adopted a program called One to One, also known as "1-2-1." This program encourages each student to form a relationship with someone that they know is lost and share the Gospel in both proclamation and incarnation. The students are strongly encouraged to not stop at one, but to share the Gospel with all that they come in contact.

The Baptist Student Union also sets aside a week each semester for spiritual emphasis. Spiritual Emphasis Week coincides with the Campus Revival chapel programs. This is a good means for reaching many lost students because of the mandatory chapel attendance policy at Mississippi College. During this week an attempt is made to present the Gospel in a meaningful way, so Don Gann has been placed in charge of developing the program.

The Baptist Student Union has many other activities during the semester that include evangelism. There are the Fall, Mid-Winter, and Spring Retreats. The students are taken each year to a Student Week at either Glorieta or Ridgecrest or some regional student meeting. The students are also engaged in action teams, which are revival teams sent to churches which cannot afford regular revivals. Finally, the student are actively involved in local ministries like working in the soup kitchens or tutoring at the children's home. In all these events, evangelism is the goal, the activity is simply the means.

EVALUATION

WEAKNESSES:

1. Out of personal experience, what is intended evangelistically from a program is often over shadowed by the program itself.
2. The Baptist Student Union can often times become simply another group on campus rather than an outlet for ministry.
3. Don Gann needs to regularly remind the students involved in the Baptist Student Union to actively include evangelism into their daily routine.
4. Not only must Don Gann encourage evangelism, he must also set the example by both his actions and his lifestyles.
5. Because of the tendency to "circle the wagons," the Baptist Student Union must put itself in the business of bridge building over the many obstacles of the Gospel.
6. The obstacles include: apathy on the part of the Christian students, being to busy to present the Gospel to a lost student, and not even knowing in importance of evangelism in the Christian life.
7. The present focus of the Baptist Student Union is very close to falling into one of many misconceptions of evangelism -- "it is everything that I do." Simply having programs and outlets for social ministry does not mean that evangelism is occurring, evangelism occurs when the effort is made specifically to win the lost with the Gospel of Jesus Christ.

STRENGTHS:

1. At present, the Baptist Student Union is on the right track, with the focus of ministry being placed upon evangelism.
2. Don Gann has a proper, Biblical view of evangelism and constantly seeks to both live it out and encourages others to do the same.
3. The Baptist Student Union stands at a place of tremendous ability coupled with tragic need, with its focus placed firmly on Jesus evangelism will continue to grow.
4. All of the programs of the Baptist Student Union encourage both evangelism and discipleship and have not become ends in and of themselves.
5. With the current leadership under Don Gann and the Executive Council, the Baptist Student Union will continue to seek and to save those who are lost.
6. The Gospel train is running smoothly upon the tracks of proclamation at Mississippi College.
7. Under the guiding presence of the Holy Spirit, the supreme example of Jesus Christ, and the highest authority of the Father, the Baptist Student Union of Mississippi College will move with evangelistic zeal into the campus, the community, and even the world with the glorious Gospel of Jesus Christ.

SYNOPSIS OF JOHN CALVIN'S WRITINGS RELATING TO SOCIAL AND ECONOMIC JUSTICE WITH CONCENTRATION UPON DIACONAL CARE

I. Introductory Information

A. Calvin was as or more interested in practical growth in Christian life as he was in predestinary soteriology.

B. Calvin's writings evidence the emphasis that he placed upon the practical ministry of care for the poor and sick.

C. There are three major sources relating to Calvin's interest in social and economic justice.

1. Commentaries.

2. Ecclesiastical Ordinances.

3. Institutes.

II. Calvin: Commentaries 1540 A.D. - 1564 A.D.

A. Calvin reveals his greatest concern for social and economic justice in his Commentaries, Chapter Eight, "Ethics and the Common Life."

B. Love for God must result in treating others justly and kindly, no matter what their status. (316)

C. All living creatures are to be treated justly. (330)

D. Retaliation is not a Christian practice. (334)

E. Family and home life must reflect the nature of the Gospel. (342)

F. Those who have been deprived of regeneration must be treated justly for their contributions are far from negligible. (355)

G. Women and men are of equal status in the eyes of God. (358)

III. Calvin: Ecclesiastical Ordinances 1541 A.D.

A. Calvin revealed in clearest of fashion the method by which social and economic justice may be protected by the diaconate of the Church.

B. There are four offices recognized by Calvin.

1. Pastors.

2. Doctors.

3. Elders.

4. Deacons.

C. There are two different types of deacons.

1. Procurator.

a. Receive goods for the poor.

b. Dispense goods for the poor.

c. Hold goods for the poor.

2. Hospitallers.

a. Care for the sick.

b. Administer allowances to the poor.

D. Together the deacons are to ensure that the public hospital is maintained equally for all people no matter their status.

E. Calvin mentions several groups that must not be neglected.

1. Poor.

2. Sick.

3. Widowed Women.

4. Orphaned Children.

5. Other "poor creatures."

6. Immigrants.

7. Refugees.

8. Plague Victims.

F. Because all basic needs were to be met, Calvin encouraged the removal of loiterers and beggars.

IV. Calvin: Institutes 1536 A.D., 1539 A.D., 1559 A.D.

A. The Institutes must be read within their sixteenth century context.

B. Calvin was fighting a theological battle on four fronts.

1. Rome and the Scholastics.

2. Anti-Rome, Anti-Establishment Groups.

3. Humanist Scholars.

4. Extreme Neo-Pagan Humanists.

C. The Institutes began as a children's catechism but was changed by Calvin into a systematic arrangement of doctrine.

D. The fourth book of the Institutes, "On the external Means or Helps by which God invites us into the Society of Christ and keeps us in it," is where Calvin most concisely presents his concern for social and economic justice through his treatment of the diaconate.

E. Women are encouraged to be deacons. (322)

F. Deacons are to be held accountable for their stewardship. (331)

G. Care for the poor is more important than the Church building. (333)

H. No special sacrament is needed to care for the poor. (646)

V. Concluding Statements

A. The writings of John Calvin reveal the logical, spiritual, and practical connection between love for God and love for neighbor.

B. Even though many times he acted to the contrary, Calvin advocated a life totally devoted to God with a resultant outgrowth of unity, love, compassion, and care for all of God's creatures.


SOURCES
Haroutunian, Joseph, ed. Calvin: Commentaries, The Library of Christian Classics, vol. 23. Philadelphia: Westminster Press, 1958.

Dillenberger, John, ed. John Calvin: Selections from His Writings, "The Geneva Church, Draft Ecclesiastical Ordinances," ch. 3. Scholars Press, 1975. 229-244.

Calvin, John. Institutes of the Christian Religion. Trans. Henry Beveridge. Grand Rapids: William B. Eerdmans Publishing Company, 1989.

Tell me the last time you heard, "he bite me in my vagina!"

This is one of the funniest commercials I have ever seen! Notice the pole sliding from the hole, the barrels rolling out from his rear, and the dump truck drops a load of bricks! Way to go All-Bran!

ETHICAL CONSIDERATIONS: THE CHRISTIAN RIGHT

It has become common place in the Christian Right: the violent rhetoric and actions of the pro-life movement, the virtual marriage of politics and religion, and the attempted reconstruction of American society upon the Old Testament legal code. We lie at a major crossroads in American life. Will we take the wide, more traveled road of hatred, distrust, and fear, or will we take the narrow, less traveled road of love, trust, and hope?

The Christian Right and the Pro-life movement are but two sides of the same coin. "Pro-life!" is the Christian Right's battle cry and banner under which it marches. In light of recent actions (i.e. the murder of an abortion doctor), I do not doubt their opposition to abortion, but I do question whether they are truly pro-life. These people are willing to picket abortion clinics while only a few blocks away children and elderly people are going without meals and medical care. The issue, ultimately, is not abortion; rather, it is responding holistically to the issues surrounding the sanctity of human life.

Just listen to the rhetoric of Randall Terry of Operation Rescue, "I want you to just let a wave of intolerance wash over you. I want you to let a wave of hatred wash over you. Yes, hate is good.... Our goal is a Christian nation. We have a biblical duty, we are called by God to conquer this country." Now listen to the words of Jesus, "But love your enemies, do good to them, and lend to them without expecting to get any thing back. Then your reward will be great, and you will be sons of the Most High, because he is kind to the ungrateful and wicked. Be merciful, just as your Father is merciful" (Luke 6:35-36).

The Christian Right is also actively seeking the destruction of the historic wall of separation between Church and State in the United States of America. The Republican Party in many areas is becoming more and more the puppet of the Christian Right. Moreover, if any one dare speak up against this "takeover," they are called liberal and against "family values." Michael Kinsley, of the Democratic National Committee, aptly states, "if the religious voices want to be welcome in the debate, they must accept vigorous dissent without identifying it as anti-religious prejudice."

Finally, the issue of Reconstruction and its relation to the Christian Right is most startling. Reconstructionists seek to abolish the Constitution and adopt the Bible, and more specifically the Old Testament, as the direct instrument of government. They set forth an abolishment of democracy and intend to replace it with a rule by the elite. They reject religious freedom as liberal and the American system of separation of church and state as unacceptable. The reality of this occurring is even greater when one realizes that W.A. Criswell, Jerry Falwell, and Pat Robertson are deeply tied to this thought. Listen to W.A. Criswell, "there is no such thing as separation of church and state. It is merely a figment of the imagination of infidels." (Thus, Roger Williams, John Leland, and even Criswell's predecessor, George Truett, are all "infidels.")

The Christian Right is neither right nor Christian. Throughout history people have done unspeakable things in the name of Christ, and so it continues today. The Christian Right has sold its soul, abandoning the powerful message of Christ for the illusion of secular power. Jesus warns us even today, "do not give dogs what is sacred; do not throw your pearls to pigs. If you do, they may trample them under their feet, and then turn and tear you to pieces" (Matthew 7:6).

I strongly believe in Christian participation in government, but I do not support the Church running the government nor the government running the Church. I wholeheartedly stand against abortion on the basis of the sanctity of human life, but I consider God's sanctification of life to exist outside the womb as well as inside. I stand with firm conviction for living with values, morals, and ethics, but I flee from the Reconstructionists yoke of slavery which nullifies the work of Christ and the grace of God for the re-establishment of the Law. As Christians we are called by Jesus to be Salt and Light in this savorless and dark world, but we must do this according to the standard set forth by Christ, not the methods of the world. "Your attitude should be the same as that of Christ Jesus: Who, being in very form God, did not consider equality with God something to be grasped, but made himself nothing, taking the very form of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself and became obedient to death -- even death on a cross!" (Philippians 2:5-8).

Some More Random Thoughts on Philosophers that I Read during Seminary, or a Third Maieutic Brief

It is difficult to know where to start writing or thinking when dealing with language. Moreover, the task becomes even more difficult when the focus is placed upon religious language. I have always seemed to struggle with language and its ability to really communicate truth since I was in college. My Greek professor would always say to us, "Words have usage, not meaning" or "Context is the message." Ever since then, I have been intrigued and perplexed about language.

The primary way that I structure reality is through language. And, being that I have a religious world structure, my reality is described through the lens of religious language. But, how is it that I can talk about something that is not empirical? Is the language that I use different from ordinary language in use only or is it qualitatively different? The only way that I have been able to answer this is by accepting both. Somehow, the language that I use for God is similar to ordinary language yet different than ordinary language.

When I talk to someone about God, when I share my faith to a lost person, or when I discuss my ontological views the language that I use is often quite impotent even though the task is very important. The ramifications of this are quite startling when I remember that most or all of my religious language comes from the originary language of Scripture. I do not seek to undermine the authority of Scripture, but in all that it does offer me it always falls short in explaining God or even my existence. However, I am soon caused to remember that God's revelation has been progressive and that God's revelation of Himself is found most fully in Jesus Christ. I am sure that I can talk about God because God has first talked to me.

Eberhard Jungel in God as the Mystery of the World seeks to discover a way to use language when talking about God. In today's world boundaries have been overlapped between religious and scientific language. Jungel states, "the multiple meanings which adhere to our words in daily usage force a science concerned with unambiguity to clarify the various possibilities which language has to call different things by the same name" (Jungel, 268). Thus, I think that Jungle contends that by matter of fact language can refer to two totally different things by the same name. But, what do I do now when I talk about God? What if someone is thinking about something totally different than my concept of God? Jungel attempts to answer this question by determining that there are three different types of predications or three ways to view language when talking about God.

The first of these predications is to view language as univocal. When I view language as univocal, I consider the sameness of things or that language is the same whether talking about trees or talking about God. This view does attract itself to me on the basis of its simplicity. It would be grand if I could talk to someone else about God the same way I can talk to someone about being human. The logic of this statement and view of language falls apart when I consider the Incarnation of God in Jesus Christ. Univocal language denies the transcendent nature of God. It makes all things immanent, there is no room for an "other than".

The second predication is to view language as equivocal. Equivocal language is totally opposite from univocal language. This view of language makes all things different and unique. It allows me to use the word "God" but does not allow me to define "God." Equivocal language also falls short when I consider the Incarnation. Equivocal language only has room for total transcendence, therefore there is no room for an Incarnation. Ultimately, I think that this view of language leads to a possible linguistic atheism.

In light of these two extremes, Jungel purports a third view of language -- Analogy. Analogy is a synthesis, a model of similarity. This view of language takes a more utilitarian and realistic view. Though things are the same, they are different; and even though things are different, they are at the same time somehow the same. When I use the word "tree" I have a specific image in my mind of a tree that is unique. When I communicate the idea of a tree, though the images are different in each mind, they are still somehow the same. It is my contention that this thought is allowable when thinking "God" because of the analogous use of language. Analogy allows me to talk about God while insuring the transcendence of God.

Yandall Woodfin also has much to say about language and meaning in his chapter, "The Sound of Meaning." Woodfin sees the reality of language as only found in relationships. He states, "One can invent artificial vocables or signs but these are used intelligently only when these are employed within some previously articulated pattern or transpire within established coherent linguistic relationships" (Woodfin, 129). Thus, my Greek professor was not totally correct in his statement, "Words have usage, not meaning." Indeed, words have meaning in and of themselves but these meanings would be incoherent if used outside of particular patterns. Hence, the sentence, "Eat cap page blue cloud run while the switch be wood" makes no sense at all even though the words do have individual meaning.

Woodfin concludes his chapter in an enlightening statement which makes further distinction between religious language and Christian language. Religious language for the Christian is to be used primarily in a function. I am glad to hear a philosopher restate emphatically the goal of proclamation. Language is not just a thing for the Christian, it is a way to make the world a brighter place. I proclaim the Gospel, I use religious language, and speak about meaning in Christ, "in the hope that the spiritual affinities between the biblical and contemporary situation will coalesce in a gracious illuminating moment" (Woodfin, 143). Jesus Christ, the Incarnate Word, is the light of the world and I believe with Dr. Woodfin that when this Word is proclaimed and believed the world will become a brighter place for all humanity.

Dr. Newport has much to say about the questions surrounding meaning and religious language. The biblical language is indeed a unique language. I not only believe this in faith, but I also agree with Newport that, "historical events are revelatory only when they are accompanied by the revelatory word." He continues, "it should be noted that God sometimes reveals himself by words alone through inspired biblical writers" (Newport, 118). I hope that I do not disagree to much with, but in the end I must place my emphasis upon a faith relationship with God rather than the revelatory truth of Scripture. I do not mind being called a person of the Book since the Bible is primarily personal and redemptive; but, I would much rather be known as "one being in Christ" and "a person of the Way."

I was greatly intrigued by the article written by Soskice. She contends that behind the metaphors used in both science and religion, the base issue is finding, "the way in which language may mirror or fit the world" (Soskice, 325). She has shown me that when I use religious language I need to realize that the problems which I have are not unique to me. Even though I am attempting to speak or write about a God who transcends the boundaries of knowledge, I am somehow capable of depicting the reality of God.

In the end, I do believe that language is capable of expressing truth but only in a limited way. However, God knows the limitations of language. The paradox is evident especially in religious language. Jesus is the fullness of the Godhead yet he emptied himself and took the form of a servant. Perhaps the only way to express reality is through the use of paradoxical language; furthermore, perhaps reality is paradoxical in itself!

Some More Random Thoughts on Philosophers that I Read during Seminary, or a Second Maieutic Brief

Philip Clayton attempts, I think, to deal with the fact that as Christians we often try to explain our faith using scientific language; yet, rarely hold ourselves to firm scientific standards. I am convinced that this is his claim, "when persons do treat religious beliefs as explanations, they rarely proceed according to the highest scientific standards" (Clayton, 103). The immediate dilemma for me is two-fold. Can the reasons and explanations I give for my faith be according to the standards of another system? Can the faith that I hold to and live by even be explained rationally?

I do not think that a simple "yes" or "no" solution can answer these epistemological inquiries. The world in which I live is permeated by many different world structures. These influencing factors include religion, science, relationships, and life experiences. The reasons that I give for my faith are often given using the languages of other structures. Because I have been exposed to many ways to look at reality, I do think it is capable, in a limited way, to explain my faith according to the standards of another system. Clayton states something rather similar, "in reality, a vast array of nonrational factors exert their influences in actual cases of religious commitment" (Clayton, 117).

The second question that I established for myself is not easily answered. This question is what I consider to be the basis of all epistemological discussions. It is not a matter of whether faith exists or whether reason is capable. The issue is over how these two relate to each other. This question has great impact upon my concept of evangelism. When I seek to share my faith with someone, I am asking that person to reject their world view and accept mine. How I explain and give reasons for my faith, my world view, is directly impacted by the languages of many different structures. I do believe that I can express my faith using reason, but I do not think that my faith is all reason. This could be similar to Clayton's comment, "the objects of religious belief and experience may well lie beyond human grasp, but complexes of religious meaning and belief need not" (Clayton, 113). In the end, I think I can explain my faith somewhat by using reason and scientific language, but any attempt for me to explain God fully will fall short in light of the holiness of God.

John Newport carries this discussion into the realm of practice and modern day application. For several decades now the issue of the relationship between science and a Biblical world view has been hotly debated. I am afraid, though, that in the last several years there has been only screaming and no listening nor dialogue.

From the side of ultra-conservative or fundamentalist Christianity, only heated words, hate mail, and bomb threats have been presented. This perspective sees no alternative to a rigid view of literal creation seen in Genesis. Periodicals, textbooks, and entire schools have been established to support "an anti-evolutionist and biblically literal creationist position" (Newport, 122). These people argue for equal time in presenting both views, yet once they are in control only creationism will be taught. I can understand the fears and deep emotions rooted in this discussion but this is no excuse for hatred, slander, and threats!

The scientific, or more importantly, the evolutionist perspective, has just as much guilt and is equally blameable for the modern polarization. Modern scientists have forgotten their own past. Newport agrees further, "it should be noted that the Protestant Reformation made an important contribution to the new science" (Newport, 128). Many scientists who hold to an evolutionist perspective have not been faithful to their own scientific method. The scientific method has proven "microevolution," but, in spite of what some scientists say, "macroevolution" is not proven by scientific theory. Modern scientists must remain faithful to the scientific method, rather than making unprovable hypotheses in absolutist language.

There must be made room for dialogue, or both sides of the debate will loose, and even worse forsake their own purpose. The Christian perspective must include proper hermeneutic principles applied to the Genesis account. The answer, "because the Bible says so!" is not enough, we must explain our reasons in a logical and proper manner. The scientific community must also stay away from making assumptions rather than deductions! They need to recognize that an attack on macroevolution is not necessarily an attack on microevolution (Newport, 139). The increasing tendency towards polarization can be turned around if the Christian community would act first in love, redemption, and humility (Christlikeness) and the scientific community would remain faithful to its own methods and avoid improper and premature reasoning. In this, inter and intra-community dialogue will be possible and profitable for both sides!

Yandall Woodfin has much to say about finding a theory of knowledge or epistemology. I find his analogy of Winnie the Pooh very similar to my own pilgrimage through this land of faith and reason. I have many times joined the hunting or searching not knowing quite what it was I was looking for. Furthermore, as I continued the journey around and around and around, I became convinced that what I was seeking was awesome in size and strategic in importance. Until, out of the Sacred Blue, God's voice of reason, or the voice of His messenger, says, "Silly old Bear, what were you doing?" (Woodfin, 17). I had gotten myself into such a tizzy that I did not even know where I began or where I would end.

Dr. Woodfin properly states, " . . . there is always the danger that one will become so involved in the process of knowing that one will distort what is being known" (Woodfin, 18). I have discovered for myself through the experiences of this life, that knowing God and knowing that what I know are really two sides of the same coin. This coin that I flip daily is that of reality. What is real and how do I know it once I have found it? The reason that I do not get bogged down here anymore is out of epistemological humility. I am not the first to ask this question and will not be the last. Many great thinkers have come this way and enlightened the path, while others have wandered from the path and were lost forever in skepticism. I agree with Woodfin, the issue for me is not that I know God and I know that I know, the issue is being known by Him (Woodfin, 36-37).

Alvin Plantinga and Terrence Tilley seem to be on opposing sides. More specifically, Tilley appears to be confronting Plantinga and other reformed epistemologists for offering no proof in their contention that belief in God is properly basic (Tilley, 237 and Plantinga, 93). In this argument, I tend to lean more towards Tilley than Plantinga. It seems to me that a reformed epistemology assumes too much in the beginning to build a proper epistemology. This position tends to depend, I contend, more upon presupposition rather than philosophical inquiry. Plantinga seems to make possible the acceptance of any god (Islam, Buddhism, Mormonism, et.al.) without reason or inquiry. In the end, his illustration of the Great Pumpkin tends to take away from his syllogism rather than support it (Plantinga, 104).

I believe firmly with Tilley when he establishes the inconsistency of hyper-fundamentalists, who often associate with a reformed epistemology (Tilley, 253). Tilley, I allege, takes more into consideration than just the scriptures (not viewing this negatively). We all take into our religious decisions a lifetime of experiences, community expectations, and subjective reasoning. Using the approach of Tilley, it is possible both to dialogue and to persuade others within the religious community, and those without. Over two-thirds of the world does not know the God of Christian theists, it would be quite improper to assume that their god and my God are united in a belief that is properly basic! It is my contention that this does not weaken or destroy my faith in God, rather it reminds me that my faith was born of a community and remains in a community; not in isolation from the world!

Some Random Thoughts on Philosophers that I Read during Seminary, or a Maieutic Brief

David Tracy attempts, I contend, to deal with the fact that we all have presuppositions in interpretation and that a total vacuum for interpretation has never existed. I suppose that this is what he is saying by, "The claim is not the claim that ideal speech actually exists. The claim is that this is what ideal speech would be if it ever existed" (Tracy 26). My problem is that I have to apply this to my language, to my structure, to my religious imagination, indeed, to myself.

I understand this to impact the two great loves in my life. No matter how often I try to tell my wife how much I love her, she could never fully and completely understand. I have my idea of love and she has her idea of love. Although our language may be similar, I cannot say exactly how I love her. So how does she know at all? She knows because I gave her, and still give her, my life.

I see this to be similar to the progressive revelation of God in history compared to the Incarnation of God in Christ. Throughout history God was revealing Himself (I must use the patriarchal language of Scripture here) in incomplete, yet adequate ways. Throughout history, men and women have responded in faith to this revelation. However, even as God spoke to Israel and the nations through His prophets, the expression of His love for them was limited by language. Yet, God in the fullness of time did not speak in words, He spoke a Son, the Logos Jesus Christ (Hebrews 1:1-4). In all humility, this view of language does color my view of scripture as limited by language, but my faith is in the Living Word not the written word.

Peter Berger does an excellent job in dealing with the relationship between religion and world-construction and world-maintenance. I feel that he does not ignore the role of religion, as many sociologists appear to do, rather he feels that, "religion occupies a distinct place in this enterprise" (Berger 3). I am and will always be in the place of making a world structure and maintaining said structure. Notwithstanding, I do disagree with a hard-line interpretation of his fundamental dialectic process. I do not think that it is possible to have society and its creations (e.g. language) totally objectivated. In a limited scope it is possible, but society and language will always remain subjective by nature. Humanity creates her own cultures and languages, and continues to change them almost daily.

My culture, my world-view, and indeed, my language is made up of me. When I change, my whole world changes. It is impossible by the very nature of the matter to be both subjective and objective (Berger 21). My response to God's revelation of Himself was to create for myself a religion. Albeit, humanity creates religion, God offers us a relationship in faith.

WOW! Dr. Woodfin really did a good job in his chapter, "Christ -- The Clue to Reality." I have found myself to be living from one epistemological/ontological crisis to another, similar to what Paul referred to as "being tossed about like the waves." I may never figure out ultimate meaning for my life, but at least I do have Christ who is my clue to Reality!

I have at times found myself asking the same question as the Velveteen Rabbit, "What is Real?" (Woodfin 84). Truly, I have discovered that the Skin Horse is correct. Being real is something that happens to me and becoming real takes a long time. Further, my reality will last forever and I cannot become unreal again. This is part of my world view, my context of reality. Where theology has failed to provide an entrance to reality, faith in Christ has given my religion a metaphysic (Woodfin 84).

T. F. Torrance, quoted by Woodfin (95) has some interesting ideas regarding the Incarnation and its Reality. He contends that the Incarnation did not limit God by space and time. The ramifications of such an idea are far reaching. If we are limited by space/time, then when God relates to us, He too is limited. Jesus Christ, the Incarnated Logos, is God yet also man. There is some Divine Self-limitation in the Incarnation. I struggle to find words that would help explain my reasoning, but there is an uneasiness between corporeal and non-corporeal existence.

At the Incarnation, God has forever been changed. For when the Word became Flesh and later returned to the side of God, humanity became a characteristic of the Trinitarian Union. This is not a belief in a fourth party of the Godhead, but rather the supreme example of God reconciling the world unto Himself. Jesus Christ, the Eternal Word made flesh, has effected redemption by bringing humanity into relationship with God. Therefore, it is only in relation to a historical incarnation of Christ that a Christian discovers a proper epistemology and ontology (95). I acknowledge the realization that at the Fall, humanity lost reality; yet, in Christ humanity is made Real once again!

The two articles in Loades and Rue entitled, "On Grading Religions" and "Can a Buddhist Be a Christian, Too?" addressed and introduced me to the issues surrounding comparing religions. At issue is the fundamental relationship between philosophy and the Christian religion. Can there be a connection between Christianity and other religions? Does Christianity have the right to call itself the only Way in light of so many other ways? These are just a couple of the questions that readily pop into my mind!

I agree with John Hick in his assertion that grading religions shows a mark of seriousness and openness (450). I even agree with his proposed criteria. But, it is with his conclusion that I react negatively. I grew up influenced by a Christian World View, even more specifically, a Southern Baptist World View. I judge other religions not by setting aside my structure; but, instead, by examining the other religions through my world structure. One of the tests by which Hick says we may judge a religion is the founder's character. Here is where I believe Christianity excels. Jesus lived up to the standard which He taught. The Liar, Lunatic, or Lord argument works well in this situation!

Hick also asserts that the test should judge the ability of the religion to bring about a change of life (462). I fear this is where Christianity may appear to fall tragically short, but to be a fair judge, so do all the rest! Jesus told his disciples that the world would know that He is TRUE by their love for one another! I have fallen short of this because of my choosing to disobey, but in all humility, I am finding it easier to love because of the presence of Jesus in my life.
Hick does such a good job, then blows it all in the last paragraph (469). I agree, it is possible to grade religions. I firmly believe that only Christianity leads to Reality. I agree that the complexity of human existence has established a myriad of religious phenomena. In faith, I state that the only Reality is Jesus Christ. I totally believe that the only transformation from self-centeredness to Reality-centeredness can occur in Christ.

John Cobb also falls too quickly and too optimistically into the pluralistic trap. I believe that in his argument not only did he show that Christianity is incompatible with Buddhism, but that in spite of his conclusions, a Buddhist by his own definition cannot accept a Biblical Christ (485). In his argument, Cobb can only prove his statements by redefining terms according to his needs. In a resurgence of Gnosticism, he separates the Man, Jesus, from the Logos, Christ (Cobb 476). The Incarnation is unique in Jesus Christ. Jesus is the Logos, not part of a logos infused in all religions.

Finally, Green draws it all together for me by examining the religious imagination. I think that this idea of the imagination is firmly tied to the use of religious language. I view this "imagination" as similar to my structure, my world view. In my imagination, my cosmology, I am united with Christ in the imagination of Love (Green 103). By very nature, God is Love and the change that He brings in my life through the presence of Christ is the ability to love ,like Him, all of humanity. In philosophical humility, I concede defeat, for my imagination, my world structure, is in utter dependence upon the Grace of God.