Church Voices

This Sunday morning in class, (exposing my slight aversion in referring to it as “Sunday school”) we talked a lot about death, dying, and the intrigue of one’s last words. With a healthy suggestion of charismatic postmortem insights, it brought me back to something I had written not too long ago in the midst of my depression, geared toward the same topic.

Having thought much into the deep fissures of death, the concept still eludes me at times. But, given the reassurance of life from the One who “gives it more abundantly” through Himself, after having conquered death, it has altogether become an even more fascinating meditation; one that excites in me a compelling desire to speak God’s truths.

I’ve made use of this meditation by revising an old journal entry I wrote on July 12, 2004. The revision turned out with shocking and cool contrast between the assurance of faith and the lewdness of skepticism. To illustrate the differences, I’ve paired the two juxtapose with italicized words in the revised version in which the main contrast is focused. The premise is obviously built off of Descartes’ famous presuppositional punch line from Discourse on Method, “I think, therefore I am,” classical reference. Anyway, I just thought that was worth making mark of this day’s philosophizing.

Written July 12, 2004:

If I were to commit suicide, my last words on a bloodstained shard of paper would say this:

It is said, “I think, therefore I am.” But I say to you, “I am, therefore I love.” And because I love, I’ve critically made the choice to take my life due to the improbability of finding love within it. I’m venturing into a world where I’ll either find the love in which I so desperately yearn, or not. These odds far surpass those of that in this world. As you read this, know that I’ll either have found something new or lost something old. Regardless, I think, therefore I am. I am, therefore I love. I love, therefore I seek.

Revised January 16, 2005:

When I am to die, my last words written on a carefully folded note found hidden behind the cover of my first Bible would say this:

“It is said, “I think, therefore I am.” But I say to you, “I am, therefore I love.” And because I love, I’ve critically made the choice to give my life due to the probability of finding love outside of it. I’m venturing into a world where I will meet the love in which I’ve so desperately yearned. This assurance far surpasses the doubts of that in this world. As you read this, know that I’ve immersed with that which makes all things new, having restored all things old. Regardless, I think, therefore I am. I am, therefore I love. I love, therefore I sought.

Within a generation, without some sort of drastic change, the Restoration will have been absorbed into the banality of American evangelical protestantism complete with ridiculous phrases like “accept Jesus into your heart”, the strong belief that theology is irrelevant, and the unquestioned belief that worship style is the defining characteristic of a church (all you hymn singers are going to hell, I asked Bill Hybels, sorry guys). Needless to say I’m not exactly thrilled with this development. So what exactly makes the Restoration Movement different from the mush evangelical churches it probably will become?

1. The commitment to “restoring” the church to its New Testament roots. That’s sort of where the name came from. One of the key elements in the formation of the Restoration Movement was the notion that Christians should come together as Christians, free from denominational ties.

2. Baptism. There are several different theological issues which differentiate the Restoration Movement from American protestantism but by far the biggest is the issue of baptism. The Restoration Movement has historically taught that baptism is the point in time at which God chooses to bestow salvation. This is in marked contrast to American protestantism which defines baptism in a variety of ways but almost invariably these definitions regard baptism as an act which occurs after salvation. This places the Restoration Movement theology of baptism/salvation much closer to denominations which have a sacramental view of baptism than it does to American protestant denominations. Its also the reason I heap scorn on phrases like “ask Jesus into your hearts”, partly because I’ve always wondered if Jesus resides in the left or the right ventricle.

3. An emphasis on theology as important. Lets be honest, when it comes to theology American protestant denominations and non-denominations all tend to get a little vague when it comes to anything more complex than “Jesus loves you”. Don’t get me wrong, I’m glad that they got that bit right, but scripture goes a little bit deeper than that. Traditionally the Restoration Movement has put an emphasis on theology (which is why we’ve been accused of not playing nicely with others in the past). Two denominational splits later that’s no longer the case, at least not over the entire movement. Unfortunately the general trend of the Restoration Movement has been to de-emphasize theology in favor of relational ministry. That is the relationship becomes the central focus of the church rather than the gospel, and this generates such a shallow theology that a change in worship style is considered a definitive statement of theology.

Unfortunately, these three attributes, which in the past have separated the Restoration Movement from the rest of American protestantism are quickly being eroded from the movement as a whole. I believe in a generation they will have eroded so far that there will be no discernable difference between the Restoration Movement and any other American protestant denomination, or non-denomination.

I don’t mourn the loss of the Restoration Movement because its where I grew up and where I currently am. I mourn it because it will mean the loss of something superior to something inferior. Call it arrogance if you must, but I firmly believe the three attributes I listed above make for a far better church than lacking them. You’re free to disagree of course, but you’re wrong ;).

There is nothing I can add to this.

Fewer Than 1 in 10 Teenagers Believe that Music Piracy is Morally Wrong -

“The study shows that born again Christian teens are not much different than are non-born again teens in terms of holding an anti-piracy moral position.
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The interneting, blogging, and on-line discussions held by so many Christians with non-Christians is futile. A waste of your time and theirs.
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Dr. James Smith is a professor at Cincinnati Bible College. I’ve been in more than a few of his classes. Judging by some of his comments we disagree mightily in matters of economics. But one place we agree is on the economics of Biblical translation. The reason translations are created is to generate money. Oh yes, although I’m sure some translations are pursued out of virtuous motivations the fact is that without a profit there would not be any translations. This also means that decisions about translations, from the philosophy of translation down to the way specific words are translated, are made with an eye on sales figures. For example, when Dr. Foster was on the translation committee for Luke and Acts for the NIV he pointed out that the word “baptism” should be translated as immersion. And he was right. The word “baptism” isn’t an english word, it was transliterated from the Greed word baptizo. And there is no other way to translate the word. It means “immersion”. However, there was no way that the NIV would ever be released with baptism translated as immersion. Why not? Because that would immediately reduce the potential number of buyers to a very small number. Which brings me to my point. It is essential to understand the philosophies behind the translation you are using. Translations are tools to help you understand the scriptures. And if you don’t know how a tool works there’s no way you can use it properly. If you can’t tell me the differences between the NIV (New International Version), the NASB (New American Standard) and the NLT (New Living Translation) then you need to go to Bible Shop Class and learn what your Bible does well, and what your Bible does not do well. Until you do that you’re not going to be able to properly use it.

Many Christians in American churches today (and probably for the past 50 years) do not know how to share Christ. That is a serious problem. Christians are unwilling (or possibly unable) to tell people what Christ has done for them. I firmly believe that the generations that have come before us as well as many local congregations have caused much of this problem. Among the brotherhood of Christian Churches especially, we rely heavily on the church as a whole, the preacher, or even a worship experience to “bring people to Christ.” Not because we don’t want to see people saved, and not because we don’t love those people; but because we have not been trained, shown, or discipled in personal evangelism. Thus many people have never had an evangelistic experience.
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On Thursday Dr. Lewis Foster died. He was 82 years old. An icon is gone, and for the first time in the history of CBC it is without a Foster. I didn’t know Dr. Foster very well I was formally introduced to him once and talked to him once after that. My dad took a great many classes with him. He said Dr. Foster had a dignity that could fill a room. By the time I met him his mind had started to slip, but you could still see glimpses of a great mind and a great dignity.

Dr. Faust visited him right before he passed away and told him how much he meant to CBC. Dr. Foster replied “I’m glad my life meant something.” I hope when I inevitably take a dirt nap I can go with that much dignity.

Go read Luke and/or Acts in the NIV, he was one of the primary translators of those two books, it’ll be a fitting tribute to both his work and his ideals.

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