Category: Theological Thoughts

My first “day off” from work started with the coldest weather I have experienced in probably five years. Here in the great Milton, Florida the temperature read 34 degrees compared to the 59 degrees of Orlando. I had to defrost our van for quite some time in order to make driving visible. After years complaining about the absurd and intolerable weather Disney Land brought, now I have to adorn my body with a thick sweater in order to enjoy my morning walk.

But the cold weather brought a warm and friendly time at Santino’s. I had lunch with two sharp students from New Saint Andrews. I learned quite a bit about the Holy Land of Moscow, ID. They are home enjoying their vacation, and since all good things must end, they wanted to savor a bite of a steak grinder while I enjoyed the meat-lovers grinder (think grilled sandwich enriched with happy calories).

To top off my already pleasant morning, I heard a knock. Who could this be? How can I forget so quickly that I am in KJV land. Yes, door-knocking evangelism; that lost art. Immediately I found myself confronted by that famous question: What would I say if Jesus asked why should I let you into my heaven? I quickly glanced at the pamphlet he gave me, which read: “we believe in the KJV 1611,” then answered “because I have been united to Christ.”  I am not sure he expected such an answer, but he seemed satisfied. I simply couldn’t let him go that easily. I had to keep him long enough to satisfy all my curiosities. I asked him questions about Peter Ruckman, Pensacola Christian, fundamentalism, etc. Of course, in between every question I asked, he interjected with a question about my salvation. Did I mention that he stood there and quoted about 20 verses in the KJV? Oh, the memories. I am not sure if I was his guinea pig or if he was mine, though in the end we were both satisfied: he was certain I was a Christian and now I am better informed about the oddities of this new land.

My friend Steven Wedgeworth has been delving into C.S. Lewis. His discussion led me to think about what I call the de-Trinitariazation of evangelical dialogue. Most of the discussions on incarnational and relational ministry is as Steven writes “a way to remake things in our image.” This thinking generally subtracts Trinitarian living and adds a form of relationality devoid of the Trinitarian covenant. Again Wedgeworth:

The primary relationship of all relationships is indeed that inner-Triune life, what the old Christians called being, however, we know nothing of that relationship until we are properly related ourselves to God.

It has been some time since I last read through the book of Judges. I was struck once again by the cyclical nature of Israel’s bold sin of idolatry. What permeates so visibly the nature of the Older Covenant is the ease in which Israel forgets her God’s deliverance. But God’s faithfulness to His own word is greater than Israel’s sins.

Evangelicals, and even some Protestants associate religion with some dangerous Vatican attempt to sneak meritorious works into the gospel. This misunderstanding also stems from the overwhelming abuse done in the name of religion. But this is not a reason to undermine the biblical definition.

“Christianity is not a religion, but a relationship,” some insist. In fact, many gospel presentations are framed around this very premise. But this is not how the Bible speaks of religion. James speaks that a Christian ought to exercise “pure religion.”  Berkhof defines religion as a conscious and voluntary relationship to God, which expresses itself in grateful worship and loving service.” Hence, Christianity is both a religion and a relationship.

One of the great papers we have to write in Greek Exegesis is an Exegetical Notebook. This notebook follows a litany of comprehensive questions regarding a particular pericope in Galatians. I have chosen Galatians 4:6-7: And because you are sons, God has sent forth the Spirit of His Son into our hearts, crying, “Abba! Father!”
Therefore you are no longer a slave, but a son; and if a son, then an heir through God.

In particular verse 7 offers several variant readings. Nevertheless, the NASB translates it correctly by using “through God” as opposed to the other reading possibilities. Perhaps I will discuss this in the future.

The unbeliever attempts to live in a world governed by none; a world where he is not held accountable or where his lifestyle does not need to submit to any standard. His oaths are breakable for he has no one higher by which to make an oath. He vows unto himself and expects no retribution.  But all things come under the authority of the Word made flesh. The unbeliever’s constant inability to do what is pleasing to God stems from his selfish desire to serve himself and hence he worships the creature rather than the Creator who is blessed forever.The life of unbelief is a life of self-deception. They bring wrath upon themselves when they see themselves as unaccountable. They blaspheme God’s Name with unspoken words and transgress His laws with spoken acts. In this manner the unbeliever condemns himself knowingly for they suppress the revelation that gives life. Creation itself bears witness of God’s demands and His law clearly revealed brings guilt upon mankind.