December 11, 2008 · 9:57 am

Facebooking for 40+ year olds


Have you facebooked yet? If so, you might notice the explosion of users in their 4th and 5th decade of life. It’s become a great way to reconnect with old friends from high school and college. If Myspace was for teens then FB is for adults longing to reconnect in a world where they’ve left so many friends behind. I’m probably a perfect example. I don’t live and don’t visit the town I grew up in. I went to college in two different locations, grad school in two different locations and have moved about 10 times in the last 20 years. So, FB is a great way to reconnect

BUT….a friend and I were talking recently about the downside (besides the temptation to tell the world that you’ve just blown your nose (you know what I’m talking about if you FB) and besides the temptation to spend hours fooling around on the web instead of doing what you are supposed to be doing in your REAL life).

What else could go wrong? You could have those old teen feelings all over again! And worse, you are now (hopefully) more mature and realize what an moron you were back then and now that is all these old friends of yours remember you by!

1. You ask someone to be your “friend” and they ignore you. Do you remember that feeling in highschool?

2. Someone asks you to be their “friend” and your not sure you want to. Maybe they have goods on you and your foolish past. Maybe they’ll decide to remind you of it on your “wall” for the whole world to see.

3. Someone asks you to be their “friend” and you don’t remember them (or vice versa).

4. You join your high school group only to fear that you’ll be ignored–or worse!

Wow, I feel the pimples breaking out all over. No, actually, my FB experience has been just fine. Its good to see God’s handiwork in the lives of individuals–a testament to grace for fools for many of us, including me.

Now get back to your real work!

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December 10, 2008 · 11:40 am

The way out of moralism?


What is the way out of Christian moralism? Continuing from the last post, Coe says we have to

[open] our heart and mind deeply to (1) the reality of Christ’s work on the Cross in justification and (2) the ministry of the Holy Spirit in regeneration and in-filling. (p. 73)

If there is no more condemnation then “come out of your hiding in your prayer life and be honest with God.” And if Christ’s righteousness has been imputed to you, “then stop trying to cover your badness by being good.” (p. 74).

Coe says we often feel forgiven for failures but still feel unacceptable. And so we tend to respond with moralism in an effort to get to that point that we feelacceptable. Instead we are to meditate on the truth of our acceptance on the merit of the Cross AND need the transformation of the Spirit. Coe reminds us that spiritual disciplines do not transform us but “only become relational opportunities to open the heart to the Spirit who transforms.” (P. 77)

So, what do you think about his way out? Are you left wishing for more direction? More objective activities? Then in his mind you might be a moralist…

Maybe we should start by talking to others about our propensity towards moralism and quick fixes to our deepest problem. Also, we may need to explore how little we rely on the Spirit and how infrequent we are mindful of our needy state without moving toward shame or dulling that feeling.

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December 9, 2008 · 5:20 pm

Are you tempted to moralistic formation?


At the ETS meeting, someone handed me the inaugural issue of Journal of Spiritual Formation & Soul Care. Despite the fact that I’m in the business of these activities I have to admit that I am often turned off by writings about spirituality and soul care. Maybe its because the words can mean so many different things.

Anyway, I finally had a chance to look at the articles and found this little treasure by John Coe, “Resisting the Temptation of Moral Formation: Opening to Spiritual Formation in the Cross and the Spirit” (p. 54-78).

Coe tells his reader that he is writing to dedicated Christians (rather than consumer Christians) who are very serious about their Christian growth and have a sincere desire for increased holiness. He says he sometimes calls this group the “dedicated neurotic.”

What I have discovered, however, is that these same dedicated persons often struggle with a secret, and sometime not so secret, burden of guilt and shame that they are not as mature as they should be, that their lives often feel spiritually dry and withered, that the Christian life feels more like work than joy. They wonder at times, “God, what is wrong with me? Where are the rivers of living water? Why do I still struggle with the same sins year after year? Why is my spiritual life so dry?” And so they might pick up a Dallas Willard or Richard Foster book or come to our Institute for Spiritual Formation with a hunger to grow, hoping to find something that will make their spiritual life work. (p. 55)

Ever experience this?

Coe goes on to say that he wants to tell this person,

…what they may not know is that they are in the grips of a great temptation… For some, there is a temptation to despair of their spiritual life, to despair that God will come, to tune out, to accept a spirituality of “dry bones.” For others there is the temptation to act out immorally, so that when frustrations mount in the Christian life, the temptation is to say in one’s heart, “I cannot take it anymore, I just want to escape for a while.”

However, I want to address a peculiar temptation, one especially relevant and (I think) universal to those who are dedicated to the Christian life and to ministry. It is what I call the moral temptation. (ibid)

What is a moral temptation? In Coe’s mind it is to,

attempt to deal with our spiritual failure, guilt and shame by means of spiritual efforts, by attempting to perfect one’s self in the power of the self. It is the attempt of the well-intentioned believer to use spiritual formation, spiritual disciplines, ministry, service, obedience–being good in general –as a way to relieve the burden of spiritual failure, lack of love and the guilt and shame that results. (ibid)

How do you know if you are a Christian moralist? Coe uses the following diagnostic?

Question one: When you are convicted by sin, what is your first response?Is it “I will do better…I need to work on that…” then you are a moralist. If this is not just your first response, but also your most abiding one then he really thinks you are positively a moralist. The law, Coe says, is our tutor to lead us to Christ. And we can tell the difference based on our response. Are we feeling condemned versus culpable. Are we feeling the “should do differently” versus “I cannot do it apart from Christ.” Are we thinking we should try better versus sorry for our failing. Are we making moralistic efforts versus seeking the spirit.

Question two: When you are aware of your guilt and failure, does it lead to“overwhelming and abiding feelings of frustration, sense of failure, and self-rejection so that you do no want to feel things things but, rather want to repress them from awareness…”? (p. 68) Or do you pray with the ancients, “O blessed vice, for it was you who taught me to cling to Christ”?

The next post we’ll look at some ways out of this moralistic pattern.

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December 4, 2008 · 5:12 am

Miroslav Volf speaking on Forgiveness 12/13/08


I’ve just gotten notice that the Leadership Institute of the Episcopal Diocese of PA is sponsoring a lecture by Volf on December 13, 1-4 pm at St. Thomas Church in Ft. Washington (poster says Whitemarsh, but it’s just on Church Road not far off 309).

He’ll be giving a talk entitled: Forgiveness and Injury: Moving Forward through Life’s Adversities. He’s a theologian from Yale and will probably be talking some of his experiences of dealing with anger and intrusive memories resulting from his life in Yugoslavia. I blogged chapters of his book, “End of Memory” which you can find here. I imagine the book and lecture will have many parallels.

Cost is $20. I’m planning on attending. He’s a very thoughtful writer so hoping the presentation will be good. Info for directions and registration found here (you’ll need to scroll down to the event listing for the 13th).

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December 3, 2008 · 11:48 am

The God I don’t understand 3: Chapter 2


Christopher Wright tackles “The Offence of Evil” in this chapter of his book. He begins by reminding the reader that even though she may need to accept the mystery of evil she cannot accept evil itself. No, “There is something within us that reacts to evil in the way the body reacts to a “foreign body”–with rejection and protest.” He tells us the point of this chapter is to say that we are absolutely right to react the way we do and that, “the Bible not only gives us permission but even gives us the words to do so.” (p. 44)

Natural disasters, says Wright, perplex us because these lack “moral or rational explanation.” While some natural disasters may have human agency as partial cause others do not. Wright cites the disasters brought on by movements of tectonic plates. Why? How can such things happen when God is supposed to be in charge?

Are these disasters God’s judgment? A result of the curse? Wright suggests that while both have elements of biblical truth,”both seem to me dangerously misleading when pressed into service as full explanations.” (p. 45). If you take these events to be the result of the curse, then if you follow the cause back far enough, you have to level the charge at human sin. Is this fair, Wright wonders. He finds this explanation “improbable” for several reasons. First, he disagrees that Gen 3:17 is a curse on the whole planet. Rather it describes the struggle relationship humans have with earth and the hardship encountered in trying to make a living from it. He sees it as a functional curse. If you take the curse of the ground as curse of the whole planet then you have to believe that our planet behaved differently before the fall. Wright doesn’t think so.

There is no evidence that our planet has ever been geologically different from the way it is now, or that animals were ever nonpredatory, or that tectonic plates in the earth’s crust were somehow stationary before the human species emerged and sinned. (p. 47)

So, in Wright’s mind, God placed humans on a planet with geological activity that seems rather precarious at times. He muses, “I don’t pretend to understand why…I might wish that it could be otherwise. But I don’t think I can be presumptuous enough to tell the Creator, “you should have thought of some other way of making a home for us.” (p. 47)

But what about these disasters being God’s judgment on a people? While all humans are judged to have fallen short are the victims of natural disasters worse sinners than those who live where no disaster has happened?

It is one thing to say that there may be elements of God’s judgment at work in the natural order as a result of prolonged human wickedness. It is another thing altogether to say that the people whose lives are snuffed out or devastated by a natural disaster are the ones deserving that judgment directly. (p. 48)

He likens those Christians who declare these disasters to be God’s specific judgment on a people for their sin to be no different than the Muslim cleric in Britain declaring that the Tsunami in Thailand was Allah’s judgment on sex tourists–even though most of those killed were families at the beach and not those seeking sex with minors. “The sheer crass arrogance of such responses staggers the imagination.” (p. 48)

This illogic happens, Wright says, because “we so easily take some aspects of what the Bible teaches, then invert the logic, and apply it quite wrongly.” (ibid) Yes, God sometimes uses natural disasters to punish or judge. The biblical account give a few examples. But Wright tells us that when we attempt to speak for God, to speak authoritatively, we err. He gives examples from Job, John 9 and Luke 13 that counter the believe that disaster always equals specific judgment. Also, while these disasters do cause some of us to reconsider life and to repent of sin, Wright believes it is “grotesque” to suggest  that God did this just to warn us.

Wright believes that there isn’t any one answer or explanation for the cause of natural disasters.

Science can tell us their natural causes, and they are awesome enough. This is the achievement, but also the limit, of scientific explanation of “what really happened”. But neither science nor faith can give a deeper or meaningful reason or a purpose for a disaster. Thus we are left with the agony of baffled grief and protest.

When we run out of explanations or reject the ones we try, what are we to do? We lament and protest. We shout that it simply isn’t fair. We cry out to God in anger. We tell him we cannot understand and demand to know why he did not prevent it. Is it wrong to do this? Is it something that real believers shouldn’t do, just like “real men don’t cry”? Is it sinful to be angry with God?” (p. 50)

Wright finds in his bible that the answer is NO. For the rest of the chapter he explores Job, Jeremiah, Lamentations, and Psalms and finds that “those who loved and trusted him most” (and not God’s enemies) were frequently angry, questioning, lamenting, and protesting God’s seeming inaction. Wright tells us that there are more lament psalms than there are praise psalms and yet he finds the church unable to lament in corporate worship. Why? Why do we turn to other explanations (judgment, curse, God’s sovereignty, Rom 8:28, etc.) instead of engaging in public and corporate worship characterized by lament and despair?

We are to “file our protests before God….within a framework of faith that has hope and a future built into it. For the present state of creation is not its final state, according to the Bible.” (p. 54) But for praise to have “integrity”, we must be able to pour out our “true feelings before God”.

Wright ends with some choice quotes from Nicholas Wolterstorff and this,

But if that were all [that we accept the mystery of evil that we cannot understand and that we lament and protest it to God], life would be bleak and depressing in the extreme, and faith would be nothing but gritting our teeth in the face of the unexplained and unrelieved suffering. Thankfully the Bible has a lot more to say to lift our hearts with hope and certainty. That is where we are headed in chapter 3.

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December 2, 2008 · 5:50 am

Why does God heal and do miracles?


In healing God defeats to enemies of his kingdom. David Goneau preached a sermon from Judges 7 that illustrates this point. You can listen to it here (link at top right). The reason God has Gideon defeat the Midianites with only 300 men is to fight the evil that was overtaking Israel. While it is easy to see that the oppressors were evil, David points out that God is also fighting against Israel’s unbelief. He wins the battle for Israel in such a way as to engender trust and belief–loyalty.

David goes on to say that the tougher battle for God is not the evil oppressor (they disappear from history) but the repetitive habits towards idolatry and unbelief. Fighting disloyalty in order to win the hearts of his people is the major cyclical theme in Judges and in the whole Bible. David ended his sermon with the reminder that God uses another “absurd strategy” to end this cycle–that of Jesus’ death and resurrection.

I make a similar point in a paper on a biblical theology of inner healing coming out in a special issue of the Journal of Psychology and Christianity. All of God’s healing activity in the bible, including that of Jesus’ healings, have the near goal of ending suffering but the ultimate goal of healing disloyal hearts by showing us his power. We get caught up with the amazing power of the miracles but do we see them first and foremost as God showing us his Kingdom power?

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December 1, 2008 · 10:44 am

The God I don’t Understand 2: Chapter 1


Chapter one of Chris Wright’s The God I don’t Understand (Zondervan, 2008) is the first chapter of his section entitled: “What about evil and suffering?” He reminds us that everyone struggles with the existence of evil in the world but that it is a particular struggle for the Christian  given our view of a good and sovereign God.

We Christians believe that there is one living God, the creator of the whole universe, who is personal, good, loving, omnipotent, and sovereign over all that happens. (p. 27)

He asks,

What help does the Bible give us in holding these jarring contradictions together in our minds in such a way that, even if it does not give us an answer we can fully understand, it does give us hope that we can fully trust? Or to put it another way: Whereas we often ask, “Why?” people in the Bible more often ask “How long?” (ibid)

So chapter one explores the mystery of evil. The Bible, he says, “compells us to accept the mystery of evil” (p. 29) in terms of its origin since the Bible does not explain its ultimate origin.

Despite the mystery, Wright tells us the origin of the “vast quantity” of evil can be known–the result of human sin and wickedness. So he distinguishes moral from natural evil. Moral evil is both intentional and unintentional acts (or failure to act) that cause human suffering. Of these Wright says,

Somehow, we manage to live with such facts, simply because they are so common and universal that we have “normalized” them, even if we regret or resent them and even if we grudgingly admit that humanity itself is largely to blame. (p. 31)

But, when we think of natural causes of suffering, “the cry goes up, “How can God allow such a thing? How can God allow such suffering?…Our gut reaction is to accuse God of callousness or carelessness and to demand that he do something to stop such things.” (ibid)

He muses that God might respond to such an accusation (especially those who don’t believe in God) with,

Well, excuse me, but if we’re talking here about who allows what, let point out that thousands of children are dying every minute in your world of preventable diseases that you have the means (but obviously not the will) to stop. How can you allow that?

If the large majority of sin is from human wickedness then Wright says we have to admit that none of us escapes the judgment. We both do evil and are complicit in evil. We benefit from the evil done elsewhere (think cheap clothing made in Asia). However, Wright doesn’t want us to wallow in guilt:

I say that not to turn all our enjoyment of life into guilty depression. Rather, as we enjoy the good gifts of God’s creation, we must at the same time accept the Bible’s diagnosis of how radical, pervasive, and deeply ingrained sin has become in all human life and relationships. (p. 35)

At this point in the chapter he steps back to ask where evil comes from even though he already stated we have no answer. “Evil seems to explode into the Bible narrative , unannounced, already formed, without explanation or rationale.” (p. 35) What can we say about evil from the Biblical record. Wright says, (a) It was not God, (b) it was not another human being, but (c) it was something from within creation. “Whatever the serpent in the narrative is, then, or whatever it represents, it is out of place, an intruder, unwelcome, incoherent, contrary to the story so far.” (p. 36) We have warrant from elsewhere in Scripture to see Satan as a fallen angel. Wright then asks about Satan. He reminds us that Satan isn’t God, isn’t omnipotent nor omniscient nor omnipresent. Wright suggests that we, “should take Satan seriously, but we should not dignify him with greater reality and power than is proper for a creature.” (p. 36)

Wright goes on to explore the differences between the devil and humans and gives us this pithy little statement, “The Bible calls us not so much to believe in the devil as to believe against the devil.” (p. 38.)

In summary, Wright reminds us that we cannot understand the presence of evil. This, he says, is a good thing.

“…we finite human beings cannot, indeed must not, “make sense” of evil. For the final truth is that evil does not make sense. “Sense” is part of our rationality that in itself is part of God’s good creation and God’s image in us. So evil can have no sense, since sense itself is a good thing.” (p. 42)

Instead Wright tells us that we are to grieve, weep, lament, protests, scream in pain and anger and cry out, “How long …” And he ends the chapter with the bible’s answer, “That’s OK. Go right ahead. And here are some words you may like to use when you feel that way.” (p. 43) What Wright doesn’t say is that our Savior uses these same words to communicate to the father.

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November 26, 2008 · 6:16 am

Interview with Derek Cooper


Yesterday I posted a quick blurb about Derek’s “So You’re Thinking About Going to Seminary” (Brazos, 2008). Derek kindly agreed to answer a few questions that I had. FYI, Derek has his PhD from Lutheran Seminary and is Visiting Professor at our very own Biblical Seminary.

Phil: Derek, it sounds like the impetus for this book came from your own varied experiences at several seminaries. Now that you are a teacher, what key recommendations do you have for incoming students to help them succeed in their academic work?

Derek:I recommend that incoming students think about managing their time. Many seminarians these days work part- or full-time, have spouses and/or children, are involved in church, and have other similar responsibilities. It’s important that they establish good study habits early in their studies that balances all of their work and family commitments.

Phil: Amen to that. Most could benefit from a study skills or reading skills class! Well, what is the most common mistake prospective seminary students make in the application process? 

Derek: I think students tend toward one of two extremes: either applying to too many schools (I’d recommend applying to no more than five, but preferably fewer) or underestimating how detailed and time-consuming the application process can be.

Phil:You know what one of my favorite mistakes is? Having an email address like, Gsusismyhomeboy@…. It tells a lot more than you know! On to my next question: If you were starting over, what would you do differently in your seminary education?

Derek: I would have chosen more carefully which seminary best suited me (in terms of theology, career prospects, contacts, location, and academic specialty). Phil: Good point. Now, I also notice that a number of students fail to think about life post graduation as they are overwhelmed with current classes. Or, if they do start to think about career, its in the final semester. What would you do to encourage students to start earlier?  

Derek: I believe students should begin thinking about career prospects during their first semester of school. I encourage students to isolate classes of special interest, speak with professors and staff members, network with students, talk with real-life pastors, academics, and ministry leaders, and attend local conferences of interest to learn about their compatibility with certain careers.

Phil: Me too. I tell my counseling students that they need to find people in the workforce doing things they want to do, introduce themselves and take them to lunch to ask they how they got to this point in their life and for advice. Who doesn’t like free lunch and being asked for sage advice. Plus, you can get an internship or a mentor out of it many times.

Final question Derek: What is one thing you wish Seminaries did differently to enhance the education of students?

Derek: I believe that seminaries need to do a better job of providing and connecting students to real-life practitioners so that they are better equipped and adequately exposed to what types of vocations they are most suited for.

Phil: Derek, thanks for stopping by and for your work in our counseling program. Happy Thanksgiving.

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November 25, 2008 · 5:34 am

How to pick a seminary?


Of course the right answer is: “Biblical Seminary is the ONLY seminary where you’ll get the best masters in counseling education.”

But in case you’d like a little more depth and breadth in answer the question about whether seminary is right for you, Derek Cooper has a new book: So You’re Thinking About Going to Seminary (2008, Brazos). Derek came by this wisdom by attending several seminaries and so if you want a good feel for what seminary is like and how you can decide if it is for you, you ought to buy the book.

In it he orients readers to what seminary is and isn’t, the kind that is attached to universities and the free-standing kind. That would probably have helped my wife back when she showed up for summer Greek, about a year after becoming a Christian. When she first heard about seminary, she assumed it was a place only for priests.

Cooper also helps the reader to consider the value and benefits of non-denominational versus denominational seminaries, the kinds of degrees available as well as potential jobs with each degree. Even better, he helps the newbie think through the kinds of courses likely to be taken in  some of these degree courses. What I like is that he gives numerous school examples so that by the end of the book, the reader has truly been exposed to the best of theological education in the United States and Canada.

The middle section of the book helps the seminarian find ways to finance, survive, even flourish during grad studies. Yes, you don’t have to lose your faith or your marriage if you go to seminary. But don’t assume your studies alone will promote spiritual growth.

He has one chapter that covers matters of ordination and licensure. If you are considering becoming a licensed counselor AND you are thinking (rightly) that seminary is a great place to do that, be sure to read his admonition to check with your licensing body (State or Province) to see what THEY require and do not assume that the school automatically covers every required course.

My only negative is that he didn’t say on every page that BIBLICAL SEMINARY (www.biblical.edu) is by far the BEST school in the world. But then, if he did, that would make us look bad since he would be lying. But, if you do want to hear Derek in the flesh, join our counseling program and take his “Counseling and the Biblical Text” course since he adjuncts for us.

I’ve asked Derek a few questions and so tomorrow, I’ll post his answers. Really, this is a good book if you are considering a ministry career and wonder if Seminary is necessary and what it is all about. And if you are the “cut to the chase” kind of reader, he has really good summaries and charts to help you make your decision.

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November 21, 2008 · 5:06 am

The God I don’t understand 1: Introduction


I’ll be blogging through Christopher Wright’s book by the above title (subtitle: Reflections on tought questions of faith) published by Zondervan, 2008. John Stott writes the forward. Unlike his “Mission of God” book, this is personal, and just over 200 pages. I am finding it a treasure to read. He tackles the problem of suffering and evil and the mystery/unanswered questions we have with great faith and trust–and does so looking at Ecclesiastes. He avoids easy answers but you also sense his basic trust and worship of God on every page.

In 4 sections he considers the problem of evil and suffering, the problem of the Canaanites (violence in the OT), the mystery of the Cross, and the mystery surrounding the end of the world. To whet your appetite, here’s some of his thoughts in the preface and introduction.

Right off on the first page he reiterates his joy of knowing and trusting God. “But knowing and trusting God does not necessarily add up to understanding.” He goes on to talk about the common experience of thinking that some suffering “just isn’t fair.” And he admits that his lack of suffering sometimes seems unfair too. “There seems to be no rhyme or reason to explain such unevenness of experience, when all of us are believers. None of us is any better as a saint. None of us is any worse as a sinner. Yet God has permitted great suffering for some and spared it for others” (p. 15).

Again, he clarifies his position: “It seems to me that the older I get the less I think I really understand GOd. Which is not to say that I don’t love and trust him.”

But still, “why Lord?” and “How long Lord?” are frequently part of his conversations with God.

He goes on to say that those who claim to have answers to the deep problems of life on earth are fooling themselves, “living in some kind of delusion.”

he finishes the introduction by exploring 5 different kinds of “not understanding.”
1. Things I don’t understand that leave me angry or grieved. He says here that the “very essence of evil is the negation of all goodness–and ‘sense’ is a good thing. In the end, evil does not and cannot ‘make sense’.”
2. Things I don’t understand about God that leave me morally disturbed. Such as the violent way God gives Israel their land.
3. Things I don’t understand about God that leave me puzzled. (ex: how Christians have so abused parts of the Bible and why God allows it.)
4. Things that I don’t understand about God but that flood me with gratitude (ex: the cross)
5. Things I don’t understand about God but they fill me with hope (ex: heaven)

Finally, he ends with reminding us that our questions have good company. Abraham, Sarah, Hagar (he mentions that Hagar was the first to give God a name in the OT), Moses, Naomi, David, Elijah, Job, Habakkuk, etc. all question God with WHY, HOW LONG, and WHEN.Even Jesus asks WHY on the cross.

Here are some last choice quotes:

“…faith seeks understanding, and faith builds on understanding where it is granted, but faith does not finally depend on understanding. (p. 22)

And he says something I say in my suffering lectures, that Psalm 73 brings our lack of understanding into faithful worship. It is in the context of worship that the Psalmist, who had been struggling with understanding God’s goodness when seeing life around him, has his perspective changed. His perspective, “does not change the realities of the present.” …the author does not go back and erase all that he has written in the first half [of the Psalm]. He lets us hear both his struggling lack of understanding and his restored, worshiping faith.” (p. 23)

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