God-talk

 

 

Bob Rakestraw

December 1, 2012

“The Benediction Project”

http://bobrakestraw.blogspot.com

 

A couple of years ago I read a piece from a churchgoing man that went something like the following (I can’t remember the actual words). “I find that one topic people in church rarely want to talk about is God! Why should it be so difficult—in church of all places—to find someone wanting to discuss things of God?”

This man was not saying that God was not mentioned in the church services, but that in the “free time” before and after services, or between scheduled activities such as a class and a worship service, or even in the midst of social “fellowship” times, people seem eager to talk about many things (such as their childrens’ school activities, their jobs or their friend’s recent diagnosis of cancer) but not about God—at least not in a personal way.

I had often noticed this pattern over the years but had never come across anyone who actually wrote or spoke about it. I myself have come to accept and participate in this type of conversation with people at church, and have often found it enjoyable and even beneficial. There is nothing at all wrong with such talk unless we knowingly quench the Spirit of God within—when the Spirit is prompting us to bring up a different line of thought.

I am not suggesting that, in the hallways, aisles, and foyers of our local churches we should be continually asking people such questions as: “How is your relationship with God these days?” or “What has impressed you lately in your Bible reading?” I would absolutely love to be asked such questions but I realize many people would be surprised or (in a few cases perhaps) even offended. I am suggesting, however, that we should be sensitive to the spiritual atmosphere if and when we become aware that our conversation partner might benefit from a word of encouragement or blessing (benediction) from us—not spoken in a paternalistic manner but in a genuinely caring way, from one weary pilgrim to another on the dusty road to the heavenly city.

Sometimes it is easy to bring up spiritual issues, especially when someone not in a hurry asks “How are you?” or “How are you doing?” Most of the time with me in recent years the person is asking about my health, since I have had—both before and after my heart transplant in 2003—serious medical problems. But, whether or not someone is asking about your health, you may wish to answer (and perhaps should, if it is true) with something like: “I have been spiritually dry lately, and I would really appreciate your prayers for revival in my heart.” The person might be quite surprised by your reply (since the expected answer, at least here in the United States, is “fine” or something like that), but they will usually be very glad to say that they will pray, and feel very honored that you asked them. All true Christians want to help others if they are able, if they have the time and if they are asked personally. It really is more blessed to give than to receive, as Jesus taught. Many of God’s choice servants know this “secret” of happiness!

In the situation just mentioned, however, the person might answer, “I am also spiritually dry, so I don’t know if my prayers will get through.” In this case you could agree to pray for each other, and perhaps do so right there, in the hallway, at the front of the church or wherever else you may be: two thirsty souls crying out for the water of life.

There are several reasons I am writing on this topic. One is that I long to grow in my Christian life and know many others do also.  Another is that I regularly need godly encouragement and know many others do as well. If someone is bold enough to bring up sensitive matters (their own or others) and/or introduce into the conversation specific scripture texts or other direct “God-talk,” the invisible barrier that  sometimes keeps even sincere Christians from discussing matters of the heart and soul suddenly falls away, and the Spirit (the one Jesus spoke of as the Comforter and Counselor) moves in and does some wonderful work. I have been fortunate for over twenty years to belong to a solid and loving church where this kind of mutual ministry often takes place.

In addition to our own needs and the needs of others, we should be eager to speak of God’s activity in our lives because it is biblical. There are numerous scripture texts that advocate this highly beneficial practice, and I will close with four of them. A most blessed and fruitful Advent, Christmas and New Year to each of you!

1.      “Therefore encourage one another and build each other up, just as in fact you are doing” (1 Thessalonians 5:11).

2.       “Let us not give up meeting together, as some are in the habit of doing, but let us encourage one another—and all the more as you see the Day approaching” (Hebrews 10:25).

3.       “Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen. And do not grieve the Holy Spirit of God. …” (Ephesians 4:29-30).

4.       “Then those who feared the LORD talked with each other, and the LORD listened and heard” (Malachi 3:16).

 

 

A Thanksgiving Story

 

Bob Rakestraw

“The Benediction Project”

http://bobrakestraw.blogspot.com

 

When I started “The Benediction Project” in the spring of 2007, I had two purposes in mind. First, the blog would serve to inform people of my health condition, because so many were asking how I was doing since my heart transplant of November, 2003. Many were praying for me and wanted updates. And I very much needed their prayers.

Second, I desired to write materials that would be encouraging, concerning matters that I thought (and hoped and prayed) would bless and strengthen readers all over the world.

When I decided to call this new endeavor “The Benediction Project,” I realized that the underlying  project would have to be me—a project under construction, a work in progress. The focus would be, however, on the magnificent and compassionate Trinitarian God I love and serve: Father, Son and Spirit.

I was well aware that if the blog was ever to be a blessing to others I myself would need to ask God continually to make me into a living benediction. I wanted to be, as I responded in faith and obedience to God’s ongoing construction work, a benediction project in the flesh, while the blog, flowing from God through me, would be a benediction project in writing.

The decision to start a blog was not a casual one. I felt an urgency because I had just been told by two doctors that I probably had no more than six months to live. Since my immune system had been fighting so hard to reject this foreign object (my new heart) I now had a condition known as chronic (permanent) transplant vasculopathy. The 18 or so arteries that surround my heart and bring oxygenated blood to the heart tissue (it needs fresh blood too) were being silently and steadily squeezed shut by the disease.

This, of course, would block all blood—and therefore all oxygen—flowing to my heart. I would then have either one big heart attack or several smaller ones, or both, and my heart and I would then die. There was (and is) no medical means to overcome this disease other than a second heart transplant, which I declined.

I was now in hospice care, but able to live at home. My new sense of urgency to serve God arose out of the probable shortness of time I had to live and out of my personal desire and need to keep busy with some worthwhile project that would be an outlet for loving God and loving neighbor. As it turned out God gave me two projects and two valuable assistants—one for each project—to help Judy and me in these new tasks. Within a few weeks of being placed in hospice care both projects were up and running.

Abigail Miller (now Sengendo) encouraged me to start a blog and offered to set it up and manage it. Thus began “The Benediction Project,” now completing five-and-a-half years.

Jane Spriggs then encouraged me to write the book on prayer I had been considering but knew that I could not do without additional help. Jane offered to provide the editorial assistance and by the end of 2007 we had nearly completed Praying by the Spirit. The book was published in 2008 by Christian Growth Ministries in the Philippines. Jane and some very loyal friends revised it slightly and re-formatted it and in 2010 we self-published it in the United States as Heart Cries. This is the book whose cover appears at the top of this blog.

God has been pleased to bless others through both editions of the book as well as “The Benediction Project.” Judy and I are very grateful to God, and to Abigail, Jane and numerous others who have been, and continue to be, valuable co-workers and supporters in my modest writing ministry. I literally could not have this ministry without their encouragement, knowledge, skills and desire to join me in advancing the reign of Jesus Christ over the earth. Every day I struggle with health issues and the burden of life, and I so greatly value the assistance of friends.

If the original supposition of the doctors had become reality I would have gone home around the end of September, 2007. The doctors, however, released me from hospice that November—five years ago—and this month I celebrate my ninth transplant anniversary. I attribute my ongoing earthly life to God’s sovereign power and wisdom, Judy’s consistently helpful and understanding character, the prayers of very many (including some of you), the knowledge and skills of several excellent doctors, the medications and nutritional supplements I take, the personal encouragement and faithful labor of family and friends, and the sense of purpose God gives me in writing.

I am now writing my life story—a spiritual autobiography tentatively titled Grace Quest: A Theologian’s Search for Salvation, Spirituality and the Strength to Suffer Well. Since last year about this time I have been ably assisted in this new project by Kim Olstad and her daughter Jessie. I thank God very much for their encouragement and abilities. The book is approximately half finished and our tentative target date for completion is November, 2013. I have no idea whether I will live to finish the book, but I believe God wants me to continue working on it. I am also planning other projects for the years ahead, as God gives me the strength and the will.

Thank you for reading this piece of my personal history. Somehow, somewhere, for some of you this brief essay will, I trust, be a benediction—a blessing that will encourage you to move forward toward the celestial city John Bunyan wrote about in Pilgrim’s Progress.

Review some part of your personal history to create your own thanksgiving story. At some point in the future—perhaps soon—you may have the opportunity to bless someone with your account. You may not only encourage others, but also encourage yourself. Rich blessings always to you from the One through whom all blessings flow.

Alone - Part Two

Alone – Part Two

Bob Rakestraw

October 1, 2012

 “The Benediction Project”

http://bobrakestraw.blogspot.com

This is the second half of my previous piece on being alone. Part One was posted on September 5, 2012. In the first part I considered the fact that, even though we very much need people in our lives to live well, each of us must learn to walk through life alone.

This then, still leaves us with the question of what it means to walk alone in this world. To me, it means that when the realities of life face me I need to know what it is, within my own mind and spirit, to consciously, obediently and confidently trust in the perfect power, love, compassion and wisdom of our merciful Lord.

It means that when you lie on your sick bed, pray for your lost child or friend, ask God for wisdom to make the coming difficult decision, seek to recover from the painful news you just received, or face a future that looks to your natural self as only bleak, bleaker and bleakest, you are in harmony with your indwelling Counselor, resting quietly in his very personal concern to do or allow only those things that are for your eternal benefit. It also means that, with the confidence described above, you go about your responsibilities, one at a time, doing what you are able to do each day and leaving the rest in God’s hands.

The lines above present a glowing picture of the soul at rest in God. I believe earnestly that such a life is both desirable and attainable for every child of God. I believe just as earnestly, by experience (mine, that of others I’ve known, and that of biblical characters and other historical figures), that such godly composure and trust is not easily attained. In fact, it is impossible to live this way by our own strength and will power.

Furthermore, no one else on earth can give you the necessary moral courage you will need, no matter how much others pray for you, read scripture to you, hold you, play music for you, or assist you in essential ways. All of these helps are important—very much so—yet no one but God himself can infuse into your total being the assurance that he does all things well for you, and always will, even as you walk confidently over the hills and through the valleys of life.

Why is it, then, that some of God’s children face their aloneness with a deep trust in God (although they may experience great suffering and tears), while others literally worry themselves sick. The latter may wave their arms and yell in panic or anger, searching for someone to blame or demanding that someone solve the problem for them. Why the difference?

Perhaps my brief account will be helpful. In my mid-fifties I was struggling with both serious heart difficulties and personal career concerns. In the midst of these trials it came to me: “I am alone; no one can solve these problems for me; no one can fully understand me nor really feel my pain.” I had to face the realities, try to understand the factors involved, accept my situation, and turn my concerns over to God every day, sometimes many times a day. I had plenty of friends, and had never (in my memory) felt lonely, but this sense of aloneness (which is, of course, different from loneliness) added a major new dimension to my life.

In addition to putting one foot in front of the other and doing my daily work as best I could, I tried to keep in mind three of my favorite scripture passages. If I was able to (sometimes I was not) I called these to mind deliberately and recited them to myself, with an attitude of trust, hope, and obedience to what God was saying to my heart through these remarkable words.

One text is from the prophet Isaiah: “You will keep in perfect peace the one whose mind is stayed on you, because he trusts in you” (26:3).

The second is in Philippians, where the apostle Paul wrote from prison: “I can do all things through him [Christ] who strengthens me” (4:3).

The third portion states that God “will not let you be tested beyond what you can bear. But when you are tested he will also provide a way out so that you can stand up under it” (I Corinthians 10:13).

I trust that, for all of us, the stark truth of our human aloneness in this world will lead us to a quiet confidence and peace as we live our lives in this world, resting in the very being of God and supported by the presence of even one or two fellow pilgrims, because Jesus said he will be there—in our very midst (Matthew 18:20).

Alone – Part One

Alone – Part One

Bob Rakestraw

September 5, 2012

“The Benediction Project”

http://bobrakestraw.blogspot.com

 

I am a strong believer in people being with people and people helping people. To live in this world we need one another almost as much as we need food and water. We especially need groups, whether they be local church congregations, study groups, book clubs, or support groups for those grieving, for addicts or for new parents. Groups of seven or under where the common desire is to know and follow God totally, are particularly beneficial to the participants. Even two or three people can constitute a strong life-giving support group.

I do not like to think of where I would be today if it were not for the many small groups, especially prayer groups, of which I have been a part during the nearly half-century of my Christian life. The picture would not be pretty. I am fairly sure that, without these groups in my life, if I still called myself a Christian, I would be a self-centered, prideful, opinionated, self-deceived, lonely and critical person, looking down on most people (and churches) and having little or no compassion toward the poor, the sick, the blind, the deaf, the lame, the mentally ill, the immigrant, the hungry, the jobless, the abused, and those who do not know Jesus Christ. I might have a strong interest in the Bible and certain theological issues and beliefs, but I would likely avoid (or be so blind as not to notice) the great amount of scripture that points Christ’s followers toward a holistic love of God and neighbor.

 It is an ugly and sad picture I just painted, and I give high praise to God that it is only hypothetical. The truth the picture brings out is that any of us who attempts to go through life on our own will wander through the dark streets and fields of a very bleak and lonely world, without light, without joy, without fulfillment, and being of no lasting benefit to anyone. People need the Lord, and people need people.

Having said all this, however, I firmly believe that each of us must learn to walk through life alone. Christian or non-Christian, strong believer or merely religious, everyone must journey alone on this path called life.

This sounds, I realize, like the complete opposite of what I just wrote about people needing people. But as I have lived my life I have learned that these are not polar opposites but complementary facets of one’s existence. Each is a vital truth that must be faced, understood accepted and embraced.

The apostle Paul brings these two aspects of life together nicely in his letter to the Galatians, chapter six. In the King James Version we first read, “bear ye one another’s burdens” (v. 2), but three verses later, “every man shall bear his own burden” (v. 5). At first reading it appears that Paul is contradicting himself, but this learned rabbi, a specialist in both the Hebrew and Greek languages, would surely not contradict himself in such a brief, tightly argued section of his letter.

It is helpful to know that Paul is not using the same Greek word for “burden” in these two verses, although their meanings are similar and overlapping. The word in verse two (baros), is used of “the burden and heat of the day” (Matthew 20:12) and other figurative kinds of the pressures of life. It refers to a heavy and oppressive weight, and here in Galatians it is referring to the weight of temptation and spiritual failure. Paul exhorts the spiritual believer in the community to restore gently those struggling with these issues.

The word in verse 5 (phortion) has a similar but not identical sense. While it is used to speak of “burdens grievous to be borne” (Luke 11:46) and the crushing weight imposed by the legalistic teachers and Pharisees (Matthew 23:4), it also has the sense of a lighter load, like a shoulder-pack, as a porter, peddler or marching soldier might carry. It is this word Jesus used when he said, “my burden is light” (Matthew 11:30). Even though we all must carry our own backpack, Jesus says it is light.  When Jesus says “my burden is light” he is teaching that even though we must carry it, if he packs our load and places it on our backs it will be light.

In the context of Galatians 6, then, Paul instructs us to bear one another’s burdens when their spiritual weaknesses are evident, but to be very careful not to consider ourselves superior to the fallen. We are to concentrate on our own lives and work, and in this sense we must carry our load alone.

I remember when, well into mid-life, the truth of my aloneness struck me. As far as I can recall it did not come from something I heard, some article I read or something from any human source, although I had thought about Galatians 6:5 many times over the years. At first this reality stunned me, saddened me and even frightened me. Even though I had a wonderful wife, two delightful daughters and their families, and great friends, there was not a single person on earth who could fully understand me nor resolve my deepest issues and concerns. These constituted my burden, even though the burden was given to me by Jesus. There was no one who could really meet my needs. Yet it is no exaggeration to say that this truth is one of the most valuable insights I have ever received from the Lord about living life successfully.

 Before I go on I need to say that I am speaking of human relationships, not our intimate journey with God who is our constant companion, guide, comforter and sovereign Lord. In this latter sense God’s people are never alone. Concerning his obedient followers Jesus spoke some amazing words:

If you love me, you will obey what I command. And I will ask the Father, and he will give you another Counselor [or Comforter] to be with you forever—the Spirit of truth. … Because I live, you also will live. On that day you will realize that I am in my Father, and you are in me, and I am in you (John 14:15-20, NIV; see also I John 4:12-16).

God willing, I will complete this essay in my next posting.

As Close As It Gets

As Close As It Gets

Books That Have Shaped Me – Part Thirteen

Bob Rakestraw

August 1, 2012

“The Benediction Project”

http://bobrakestraw.blogspot.com

15.  Rose from Briar, by Amy Carmichael (Christian Literature Crusade, 1973), 200 pp. First Published 1933.

 This posting brings to a close the series I have been writing on the 15 books that have most shaped me, primarily in my personal life but also in my professional life. These two spheres of life are so overlapping and entwined that I am not able to separate them very well. I trust that this series, which began with the June 30, 2011 blog posting, has been of benefit to you in your life and service for God.

The final book in the series is Rose from Briar by Amy Carmichael. The title may sound familiar to you because in the five years I have been writing this blog I have considered Carmichael’s remarkable little book twice before (April 30, 2010 and February 26, 2011).

 I wrote in my posting of April 30, 2010, that this has to be one of the top five books in my entire life, from the standpoint of helping me live well. It was written over 75 years ago, but I read it only within the past several years while I was experiencing an extended, intense period of suffering. It is not an easy work to read, not only because of the tight, sometimes turgid English (British) but because of the depth—true profundity—of the author’s understanding of suffering. If I had read this book in my earlier or middle years, even though I have suffered frequent piercing headache pain all through those years, I suspect I would not have benefited from it very much. But with the chronic health trials since my heart transplant in 2003, and with the growing realization that I was getting steadily worse, not better, I developed a much deeper need and longing to be understood and guided by one who had traveled this way before me.

Amy Carmichael lived from 1867 to 1951, most of her adult life (55 years) as a missionary to the Donhavur region of South India.  In 1901 she began a home for little girls who were taken and trained as dancing-girls for the Hindu temples, which meant a life of evil for them. Boys were also rescued from moral danger and taken into the home.

In 1931 Amy Carmichael had a serious fall and ended up as an invalid for the last 20 years of her life. She came to know God intimately through her sufferings, and she expresses the most helpful thoughts about physical, emotional and spiritual suffering I have ever read. Ruth Bell Graham, deceased wife of the famous evangelist Billy Graham, said, “By far the best I have found” on the subject of living with serious illness. Many books and tracts written to the ill are written by the well. This work is written to the ill by one who understands by personal experience the depths of illness. I keep this book close by my bedside.

The most powerful impact Rose from Briar has had on me (and thus has shaped me) is twofold. First, the author’s descriptions and analyses of her sufferings, both physical and (especially) mental-spiritual, are closer to those concerning my own sufferings of recent years than anything I have ever read. This is the basis for the title of this posting. I knew (and know) that someone actually understood the way I feel, and, to a person living with a serious chronic illness, this (other than immediate relief for excruciating pain) is the sufferer’s greatest need. At least in my case it has been, and continues to be. I deeply long to be understood, even though I know that no one but God can fully understand me. Carmichael “gets it,” however, and I am held captive by every page of her book.

The second way this work has impacted me flows directly from the first. Not only does the author describe and analyze her suffering (and mine) with greater depth than I have ever seen, but she offers—gently and by way of her own experiences—the most helpful thoughts about how to live with one’s sufferings. And not only live, but live triumphantly. I have no doubt that I will read Rose from Briar for the rest of my life, over and over as long as God allows me to read. I will do as I have been doing, reading one page or one brief chapter at a time, regularly but not necessarily every day, until I come to the end of the book, at which point I will start over. And so on, and so on.

I will close with one of many selections from the book that has strengthened me greatly.

“Those who have had that peculiarly piercing pain which is as though a nail were driven through the palm know how close it can draw the heart into a tender fellowship with Him whose two hands were pierced, not ‘as though,’ but in awful fact, by very nails of iron. There is a kind of solemn joy in coming in the flesh anywhere near the suffering flesh of our Lord. As a child I remember the thought of His Divinity so far overwhelmed the thought of His humanity that it was impossible to realize that He suffered being tempted. … The holy, pure and beautiful spirit of our Saviour suffered so much more than we can understand that words fall off, afraid to touch so profound a mystery; but there was also the sensitive flesh born of a woman. There cannot be a pang in our flesh that was not, and sharper far, in that sacred Body on the Tree. And so in a new way, as we newly understand even only a little more of what He bore for us, we draw near to Him.

“Sometimes in Donhavur we, who dearly love the little children about us (and the older ones too), have looked up from some engrossing work to see a child beside us, waiting quietly. And when, with a welcoming hand held out, to the Tamil ‘I have come,’ we have asked ‘For what?’ thinking, perhaps, of something to be confessed, or wanted, the answer has come back, ‘Just to love you.’ So do we come, Lord Jesus; we have no service to offer now; we do not come to ask for anything, not even for guidance. We come just to love You” (pp. 118-119).

Just War, Pacifism and Nonviolent Resistance

Books That Have Shaped Me – Part Twelve

Bob Rakestraw

July 2, 2012

 “The Benediction Project”

http://bobrakestraw.blogspot.com

14.  Nuclear Holocaust and Christian Hope: A Book for Christian Peacemakers, Ronald J. Sider and Richard K. Taylor, InterVarsity, 1982, 369 pp., paper.


During the fall of 1982 I was serving as a T.A. (teaching assistant) for the dean of Drew Theological Seminary, Dr. Thomas Ogletree. I was a doctoral student in the graduate school of Drew University in Madison, New Jersey, and I appreciated the opportunity to work with this highly regarded Christian ethicist.

Part of my service as one of the dean’s two T.A.’s during that fall semester was to attend his lectures on Christian Ethics and then meet with the seminary students (half of the class of 50 or so) twice a week to lead them in discussion and cooperative work on a project concerning disarmament. This was during the “cold war,”  and the politics of deterrence, arms control and disarmament (especially nuclear disarmament) was all the rage—among the intellectuals at least. With these issues in mind I bought a copy of Nuclear Holocaust and Christian Hope for my personal study.

There are 4 sections in the book. First: “The Threat of Nuclear War.” Second: “Biblical-Theological Perspectives.” Third: “What to Do: Concrete Steps Toward Peace.” Fourth: “Biblical Faith and National Defense.”

While I had some familiarity with issues of war and peace from a Christian perspective, I accepted the “just war” tradition because I grew up with it and never considered any other approach to war. This view holds that war, while always tragic, is justifiable and even necessary when an enemy nation sets out to harm and/or conquer our nation or some other nation/nations our country decides to protect. Our military, however, should follow certain criteria concerning when to go to war, as well as how to conduct the war once it has begun. In both respects the war must be “just.”

One very prominent advocate of the just war position is Arthur F. Holmes. He writes, “War is evil. … To call war anything less than evil would be self-deception. … [However], could participation in war perhaps be a lesser evil than allowing aggression and terror to go unchecked and unpunished?” Holmes continues, “not all evil can be avoided” (italics his). “We are trapped in moral dilemmas…such that whatever we do involves us in evil of some sort.” The early church father Augustine “advises the Christian who goes to war to repent in advance, because the ambiguities of the situation confuse moral issues and because passions confuse the moral intention.” (War: Four Christian Views, edited by Robert G. Clouse, 1981, pp. 117-118, 128.)

In opposition to the just war position, Sider and Taylor advocate a pacifist view. This is not the only pacifist position, however. The highly esteemed Mennonite scholar John Howard Yoder presents 29 (that’s right) varieties of religious pacifism in his book, Nevertheless (1992). The just war approach, while not monolithic, is a much more unified position than pacifism.

For the purposes of this brief article we may define Christian pacifism as the view that it is always morally wrong for a follower of Christ to participate in war in any way. Such Bible believing pacifists do not deny the ugly realities of evil (including the cruelty of violent and sadistic rulers), but they believe they are morally bound to follow the nonviolent life and teachings of Jesus Christ. Actually, Christ’s life is every bit as important for Christian pacifists as are his teachings (see 1 Peter 2:21-23).

Some pacifists call their position “nonviolent resistance,” meaning that they seek to actively resist evil in this world, but without the use of violence. They are not afraid to fight for truth and righteousness. In fact, they consider themselves obligated to do so. But, even if they and other innocent people will be killed, they—like the thousands of early Christian martyrs—will fight not by the sword but by prayer, praise, trust in the blood of the Lamb, the word of their testimony, and not loving their lives so much as to shrink from death”  (Revelation 12:11). In addition, those who hold to nonviolent resistance often participate in large demonstrations, strikes and boycotts that sometimes, largely or totally without weapons, lead to the downfall of entire corrupt regimes. The fall of communism in the Soviet Union and Eastern Europe is the most striking example in my lifetime, and there are numerous other accounts of similar nonviolent triumphs in Non Violence: The Invincible Weapon? by Sider, 1989.

There are many arguments against Christian pacifism, two of the most common being that God used warfare in the Old Testament and Jesus used a whip to cleanse the temple. Sider and Taylor address these and other objections, especially in section two.

I had never read anything like the material in this book. I had never considered other perspectives than my own. But this book profoundly shaped my life (not only my intellectual arguments) and my whole attitude about how, in my view, Christ desires to advance his kingdom of peace and righteousness in this world today.

I realize that this is an extremely sensitive topic and book. My purpose here is not to push a certain view but to show briefly how the arguments (and facts) affected me. I would like, however, all Bible-believing Christians, the great majority of whom (I assume) probably accept the prevailing just war view, to read, think and pray about the serious biblical and historical case for nonviolence made by devout people of God over the centuries. Thousands of early Christians martyrs understood clearly why they held firmly to their views, and knew very well where their convictions might lead. It would be good for all of us and our children to understand the minds and hearts of these early nonviolent believers.

I have chosen the way of the cross which, in my (admittedly fallible) view, includes a life of nonviolence. Many other servants of Christ have chosen the way of the cross also, and to them this may mean serving actively in the military and following orders to participate in warfare as their leaders direct. In either case, neither should in any way look down upon their brothers and sisters in Christ for their choice, or consider themselves more “spiritual” than those with whom they disagree. The arguments pro and con are far more complex than most Christians realize, and total objectivity on the part of either side is simply not possible in this fallen world.

Let us love our God completely, love our neighbors as ourselves, and love our enemies sincerely no matter how we think on these issues. And may each of us, whatever our views at present, be open to further illumination from the Spirit. We may change from one view to another, stay the same, or simply declare, “I don’t know.”

God, however, does know. He knows our hearts and understands us better than we know ourselves (1 John 3:18-24).

The Second Greatest Truth (Part 2 of 2)

Books That Have Shaped Me – Part Eleven

Robert V. Rakestraw

June 2, 2012 

“The Benediction Project”

http://bobrakestraw.blogspot.com

13b. The Works of John Wesley, edited by Thomas Jackson, 14 vols. 3^rd ed. (Reprint of 1829-31 edition), Baker, 1979. [All of Wesley’s writings, esp. “The Scripture Way of Salvation” in vol. 6, pp. 43-54.]

This posting is the second of a two-part discussion on “The Second Greatest Truth.” If you read the preceding posting (part one), this piece will be more clear and helpful.

In part one I began to write about the issue of sin in my life after I experienced the new birth at the age of 19. Before that life-changing conversion I thought of sin only as something that would send me to hell. Since I became a child of God through faith in Jesus Christ, I thought quite differently. While I still saw sin, and sins, as leading to eternal separation from God if not forgiven, I came to see it not only as a damning power but also as something that grieved and dishonored God, hurt other people, broke my communion with God and hindered my spiritual growth and usefulness in this world.

As a new believer and follower of Jesus, I didn’t want sin in my life and I desired to live consistently above it. In part one I related my frustration as I tried to find some truth or “key” that would unlock the (to me) tightly barred gate to God’s victory garden.

A major breakthrough for me came when I was reading one of John Wesley’s sermons, “The Scripture Way of Salvation.” For the previous year or so I had been reading Wesley’s numerous writings: his letters, journals, essays, sermons and edited works by others that he highly valued. I had come to appreciate Wesley greatly, and now I was reading some of his sermons for a course on Wesley I was taking from Dr. Thomas Oden at Drew University in Madison, New Jersey, where I was a doctoral student. (I later did my Ph.D. dissertation on Wesley.)

Concerning “The Scripture Way of Salvation,” Albert Outler, one of the premier Wesley scholars of the last century, said, “If the Wesleyan Theology had to be judged by a single essay, this one would do as well as any and better than most” (John Wesley, ed. Albert C. Outler, Oxford University Press, 1964, p. 271).

Wesley’s sermon is based—very appropriately—on “You are saved through faith.” By the words “saved” and “salvation” he includes not only our initial coming to Christ for forgiveness and pardon (justification) but also our being set apart to be conformed to the image of Christ (sanctification). Both are accomplished by God’s free grace (his favor and power) as we receive them by faith (God’s work of opening our eyes and enlightening us to the truth, and giving us the trust, belief, conviction and assurance that he will do what he has promised in his word as we call upon him like little children).

John Wesley thought much and wrote much about the issue of sin in those who are justified. Even though new followers of Christ are regenerated and inwardly renewed by the power of God, they come, before long, to realize that not all sin is gone from their lives. They now feel two principles in themselves, plainly contrary to each other: “the flesh lusting against the Spirit”—nature  opposing the grace of God. If they are true Christians, however, they seek to overcome sin in their lives by worshipping God in spirit and in truth, taking up their cross daily, and denying themselves every pleasure that does not lead them to God.

Wesley’s following remarks are pivotal. “It is thus that we wait for entire sanctification; for a full salvation from all our sins—from pride, self-will, anger, unbelief; or, as the Apostle expresses it, ‘go on to perfection’. But what is perfection? The word has various senses: Here it means perfect love. It is love excluding sin; love filling the heart, taking up the whole capacity of the soul. It is love ‘rejoicing evermore, praying without ceasing, in everything giving thanks’.”

John Wesley never used the term “sinless perfection.” He did use “Christian perfection” at times, but even more used such terms as full salvation, circumcision of the heart, entire sanctification and—his favorite—perfect love. While God’s people wait for full salvation by serving him with works of piety and works of mercy, they also need to receive from him “a conviction of our helplessness, of our utter inability to think one good thought, or to form one good desire; and much more to speak one word aright, or to perform one good action, but through his free almighty grace, first preventing (preceding) us, and then accompanying us every moment.”

Wesley then explains the faith that is necessary for receiving the gift of perfect love. “It is a divine evidence and conviction, First, that God hath promised it in the Holy Scripture. Till we are thoroughly satisfied of this, there is no moving one step further…. It is a divine evidence and conviction, Secondly, that what God hath promised he is able to perform…. It is, Thirdly, a divine evidence and conviction that he is able and willing to do it now. And why not?... He cannot want more time to accomplish whatever is his will.”

Wesley continues: “To this confidence … there needs to be added one more thing—a divine evidence and conviction that he doeth it. In that hour it is done: God says to the inmost soul, ‘According to thy faith be it unto thee!’ Then the soul is pure from every spot of sin; it is clean ‘from all unrighteousness.’ The believer then experiences the deep meaning of those solemn words, ‘If we walk in the light as He is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin’.”

Wesley then urges his listeners and his readers to ask God for this gift. “You shall not be disappointed of your hope: It will come, and will not tarry. Look for it then every day, every hour, every moment! Why not this hour, this moment? … If you seek it by faith, you may expect it as you are; and if as you are, then expect it now. It is of importance to observe, that there is an inseparable connexion between these three points—expect it by faith, expect it as you are, and expect it now! … Stay (hold back) for nothing: Why should you? Christ is ready; and He is all you want. He is waiting for you: He is at the door!”

 *    *    *    *    *     *    *    *    *    *    *    *    *

As I read these words, I realized that this was the truth I had been missing for my twenty years as a child of God. I knew God commanded his children to be filled with his perfect love (Matt. 5:48; 22:37-40; 1 Cor.10:13; 2 Cor. 7:1; 1 Thess. 3:12-13; 5:16-24; 1 Jn. 3:3-6; 4:16-18; 5:18), but I had never heard that this full salvation was actually possible in my life right then, by faith, apart from works and self-effort. In fact, I had been taught (directly or indirectly) that these scriptures referred to an ideal toward which we should strive but never expect to live completely. This teaching discouraged me, and even, at times, gave me license to sin. I wondered: why would God command us to live a certain way yet not enable us to live that way?

As I pondered these solemn yet exciting and liberating words of John Wesley, I knew I was at a crisis point in my life, just as I was when I was born into God’s family 20 years earlier. God was stirring me deeply, and I received Wesley’s words as though God were speaking them to me. I knew the time had come. I cried out to God silently and asked him for the full salvation I had come to see as God’s will for his children in this life. I came poor and needy, thirsty and desperate, expecting his blessing by faith (trust) alone, just as I was and at that moment.

Just as when God brought me to initial salvation many years ago, I believed at that moment that the work had been done. I felt no tingling, heard no bells nor angels singing, but simply rested and rejoiced with gratitude and astonishment that God had begun a new work in me. I knew I had much to learn (and still do) about this new understanding of the spiritual life. But I also knew that God had graciously worked in me—in my head and in my heart—The Second Greatest Truth.

I am aware how sensitive—and perhaps confusing, and even boastful—my words may seem. I know how Wesley’s view is not only greatly misunderstood but sometimes ridiculed. I will therefore close with three thoughts that may be helpful.

First, I have not lived a sinless life since that momentous day in 1982. I sometimes violate God’s word, and when I do, I repent by confessing the sin to God and anyone I may have hurt. God graciously forgives me and I move on, trusting God’s perfect love to flow through me again.  Wesley never taught that a believer who has had an experience (or crisis) of entire sanctification (or “second blessing”) is thereafter guaranteed never to fall. Furthermore, any sin in such a believer of which he or she is unaware (since no one is perfected in love in an absolute sense) is continually being washed away by the blood of Christ (I John 1:5-2:6).

Second, I have never been the same since that wonderful experience. Before, when I arose in the morning I never expected to live that day fully pleasing to God. Now I start the day with (among other important thoughts) the very encouraging awareness that, unless I am convicted otherwise, I am living for the glory of God. Holiness and happiness are blended closely together as I “pray without ceasing” throughout the day, and as I look to (and expect) God’s Spirit to produce his delightful fruit in and through me (Gal. 5:22-23). To God alone be the glory!

Third, my purpose in these two postings is not to advocate for Wesley’s views or anyone else’s views. I am simply telling my story. It is one among millions of stories that could be told by God’s people, many of them probably quite different from mine. One common denominator in all of them, however, is that our growth in holiness is a process—a lifelong process. If there are crisis experiences after the new birth for some Christians, they are never once-for-all. We must continue, until the day we see Christ, living closely to God and making progress continually in love for our God and our neighbors.

 *    *    *    *    *     *    *    *    *    *    *    *    *

I recognize that this is a long piece, and if you are still with me I rejoice in your seriousness about holy living and serving. Of the 100 or so postings I have published during the five-year span of this blog, the previous article and this one are, in my view, the two most important I have sent out. And the most difficult to write. I’d love to read and publish your comments!

                                                                                                                       

The Second Greatest Truth (Part 1 of 2)

Books That Have Shaped Me – Part Ten

Bob Rakestraw

May 2, 2012 

“The Benediction Project”

http://bobrakestraw.blogspot.com

13a. The Works of John Wesley, edited by Thomas Jackson, 14 vols. 3^rd ed. (Reprint of 1829-31 edition), Baker, 1979.

For the first 20 years as a new and serious follower of Jesus Christ I experienced some times of spiritual success and some times of spiritual defeat. Fortunately, the latter did not dominate, but they did trouble my mind and soul.

From the time God revealed to me his way to salvation by grace through faith in 1962 until the time God revealed to me his way to holiness by grace through faith in 1982, I was searching for the highly elusive (to me) truth about the way to the remarkable life of godliness described and prescribed in the Bible. I was especially struck by certain statements in the epistles of Paul, but also by the words from the Torah and from Jesus: “Love the Lord your God with all of your heart, soul, mind and strength, and your neighbor as yourself.”

During these 20 years I grew steadily (but sometimes shakily) in my Christian life through the reading of the whole Bible (about12-15) times, reading good Christian literature, hearing and preaching numerous sermons and Bible lessons, serving as a pastor in two churches, earning B.S. and M.A. degrees in Biblical studies, missions, and theology, teaching Bible and preaching courses in college, and studying the Church Fathers, ethics and more in two years of Ph.D. course work.

Over these years, however, I was hungering for a more consistently victorious Christian life. I had some areas of my life (thoughts, words, actions, attitudes) in which sin was sometimes the victor instead of the vanquished. I didn’t know how to take the “next step” (if there was one) to live a life more pleasing to God—a life of true holiness.

For the first half of this period of searching I was under the influence of “Keswick” (pronounced without the “w”) teaching on (what was variously called) the deeper life, higher life, crucified life, surrendered life and other such labels. Most of the key points of Keswick teaching are found in Romans 6-8, especially chapter 6. I learned that even though I had been crucified with Christ, in order to have victory over sin I had to continually “reckon” (count, consider) myself dead to sin and alive to God, and surrender my will, hopes, ambitions and all of my “self” to God. I also had to present my body and the parts of my body to God, not to sin. Victory over sin was available to those who did these things, and who “let go and let God.” Human effort and struggle were not emphasized in Keswick theology.

While I knew that these teachings were biblical, I felt there was something more I was not seeing, or not being taught. I longed for holiness more and more, but sin was still a bothersome presence.

During my years under Keswick theology I was also reading many books in the Reformed or Calvinistic tradition. While a good number of these works helped me significantly in increasing my thirst for God, I was not able to find the way to positive spiritual living.

Reformed theology emphasizes the inbred nature of sin in every person, even born-again Christians who have the indwelling Holy Spirit. There is a way of living righteously, however, by reading the Bible and being faithful in prayer, and by refusing the lures of the tempter.

While both Keswick and Reformed teaching are based in the Bible, and overlap in essential points, they both left me with a negative view of the extent of godliness possible in this life. The Keswick approach so stressed our death with Christ and living the crucified life that it tended to neglect the resurrection life. And the Reformed approach stressed our inbred sinfulness so much that it failed to present a robust picture—attainable in this life—of the joyful, holy, Spirit-filled person we may become.

One Reformed theologian friend of mine told me he believes there is an element of sin in everything he does, even when he is worshipping God or helping others. Sin is ever-present in the life of every Christian, he believes, and taints all that we do and are.  We must continue to struggle upward, even though we regularly slip back down the hillside.

After 20 years into my Christian life I was more frustrated than ever. I confessed every sin that I was aware of, and I knew that God forgave me, but I did not really expect to live as a consistent conqueror in Christ. Perhaps Romans 7 (“what I want to do I do not do, but what I hate, I do”) was the best any Christian can hope for in this life. Yet I did not believe that! And I determined that I was not going to settle for that!

Late one night in our small two-bedroom apartment, after Judy and our girls had been asleep for hours, I was reading some of the writings of John Wesley. It was very quiet, Judy was asleep on our bed next to my desk, and I was reading for my work toward the Ph.D. degree. But, as indicated above, I had been hungering for a more God-honoring life. I was poor and needy and spiritually weak. I longed to be drenched and filled with the water of holiness that I knew God had for his children.

In the stillness, about 1:00 a.m. I suppose, I was reading one of Wesley’s sermons. God saw this hungry soul—one who had been saved by his grace for 20 years—and came to him with the breakthrough he had been seeking all these years.

*   *   *   *   *   *   *   *   *   *  *  *

The Greatest Truth I had ever heard, and ever expect to hear, is that the eternal God took on a human body, lived like you and me, was murdered, rose by his own power and now lives forever to draw all people to him. Those who come to him sincerely, in whatever condition they are, are welcomed into his eternal family because of the sacrifice of Jesus Christ in our place.

The Second Greatest Truth was about to be revealed to me. However, because I have exceeded my (self-imposed) word limit I will need to continue this account in my next posting.

Expect the Fire

Bob Rakestraw
April 3, 2012

“The Benediction Project”
http://bobrakestraw.blogspot.com


12. Preaching and Preachers, D. Martyn Lloyd-Jones (Zondervan, 1971), pp. 325.


Most people enjoy a public speaker who has something substantial to say and says it with clarity, creativity, and enthusiasm. Even if we are walking by a political rally and don’t care to hear about the cause being promoted, we may stop and listen a while just because of the speaker’s intriguing ideas and dynamic style of communicating. One famous preacher said, “When you preach, be on fire; at least people will come to see you burn.”

In Preachers and Preaching Martyn Lloyd-Jones focuses on the preparation and delivery of sermons. Everything in this book builds on the conviction that during the preparing and preaching of the message there must be the presence and power of the Holy Spirit at work. This should be true of every sermon preached from every pulpit every time.

The most powerful way this book has influenced my life and ministry (teaching as well as preaching) has been through this persistent and consistent emphasis on the Spirit. Lloyd-Jones is both convinced and convincing concerning his thesis because it is based solidly on scripture and experience.

This is not a formal textbook on homiletics—the art and science of preaching. It is, rather, almost completely a transcript of a series of lectures the author presented at Westminster Theological Seminary in Philadelphia during six weeks in the spring of 1969. He was speaking, as he says, in a “conversational and intimate style” about “the various detailed problems and questions that [ministerial students] have often put to me privately, and which have also often been discussed in ministers meetings.”

Even though Lloyd-Jones writes, “I can say quite honestly that I would not cross the road to listen to myself preaching,” many thousands of people did just that, and most of them traveled much farther than across the road. During his most active ministerial years the author—a former heart doctor—was the pastor of two churches: eleven and a half years in South Wales and thirty years (1938-1968) at Westminster Chapel, London.

He was the most outstanding preacher of his day, and was especially known for his expository preaching—working from one specific text of the Bible and allowing the Spirit to “expose” the truth in it by a sustained and rigorous examination of the content and its implications. He also taught expositorily. I remember reading that he taught a weekly Bible study attended by 1200 people—on Friday nights in London! He spent years just teaching through the book of Romans in these sessions.

I wish I had discovered this remarkable book much earlier in my life, instead of serving for 17 years of ordained ministry before reading it. When I obtained the book, however, in 1984, I devoured it. While my years serving as a senior pastor were then behind me, I continued doing guest preaching and interim pastoral ministry until my poor health necessitated the end of my preaching. In the later part of my preaching career, after I read and thought deeply about this God-inspired book, I experienced a distinctly heightened awareness of spiritual power and authority in my preparation and preaching. This was no small thing to me. Actually, it was glorious!

After I had preached several sermons led by this growing and gripping power of the Spirit, a man came to me with great seriousness in his face and voice, and said that my past few sermons had been definitely more powerful and convicting (my paraphrase) than my previous sermons. He had sat under my weekly preaching for years before this, so while I rejoiced in his comment I also regretted that I did not fully grasp the liberating and quickening ministry of the Spirit previously.

In the last chapter—the most stirring—Lloyd-Jones quotes Paul’s words to the Corinthian church: “The kingdom of God is not in word, but in power.” He then adds: “There is no text, perhaps, of which we need to be reminded so much at the present time as just that.” He also revels in the truth of First Thessalonians: “For our gospel came not to you in word only, but also in power and in the Holy Spirit and in much assurance.”

Lloyd-Jones concludes the book with a strong plea. “What then are we to do about this? There is only one obvious conclusion. Seek Him! Seek Him! ... But go beyond seeking him; expect him. Do you expect anything to happen when you get up to preach in a pulpit? … Seek this power, expect this power, yearn for this power; and when the power comes, yield to Him. Do not resist. Forget all about your sermon if necessary. Let Him loose you. Let Him manifest His power in you and through you. … Nothing but a return of this power of the Spirit on our preaching is going to avail us anything. … It is the greatest need of all today.”

Searching for Truth

Bob Rakestraw

“The Benediction Project”
http://bobrakestraw.blogspot.com


11. Christian Theology(Second Edition), Millard J. Erickson (Baker, 1998), 1312 pp. First published as three separate volumes: 1983, 1984, 1985.


Two thousand years ago Pilate uttered (seemingly in frustration) the famous words, “What is truth?” The very definition of truth, how one can know truth and test for truth, whether any truth is absolute, and whose truth is the “truer” truth—all of these questions, and more, have been swirling in the eddies of vast and often murky philosophical and theological waters for many centuries, and will be with us until the end of time.

Millard Erickson is a valuable contributor to the never-ending quest for truth. He has been a distinguished professor of theology in several leading seminaries, including the school where I served most recently before retirement, Bethel Theological Seminary. He is an outstanding scholar and prolific writer, noted for his method of interacting not only with ancient, medieval and modern theologians, but also with the most recent thinkers and the latest controversies. Erickson is the author of dozens of highly regarded works of theology.

The most comprehensive and influential of all of Erickson’s works is Christian Theology. It is his magnum opus, and has had widespread use in dozens of colleges and seminaries both within and outside of the United States. As a professor I used it mostly in the three volume set, but some in the revised one-volume edition of 1998. It was my primary classroom text for fifteen years, and served well at both the undergraduate and graduate levels. My students greatly profited from it, as I did.

The twofold way this work shaped me and helped me since I first started using it is that it served as a clear and comprehensive overview and review of much that I had learned in my educational pilgrimage, and it taught me and deepened my knowledge in areas where I was not well informed. I agreed with many of Erickson’s conclusions, disagreed with some, but always benefitted from the reverent, biblically-grounded and scholarly manner with which Erickson wrote.

All of the main theological loci are covered here, from the nature of God, the nature of revelation, creation, sin, humanity, the person and work of Christ (Erickson excels here), salvation, and every other division of theology.

Even those who say they want to learn about the great Christian truths from the Bible, not from man-made theology books, will be very grateful for this volume if they read it. Like me, they will be shaped by the topics studied, the questions raised and the proposals offered. The book will influence both your mind and heart, and will prepare you for further discovery in the never-ending search for truth.

Amazing Grace Books That Have Shaped Me - Part Seven

Bob Rakestraw

“The Benediction Project”
http://bobrakestraw.blogspot.com


10. Grace Unlimited, Clark H. Pinnock, editor (Bethany Fellowship, 1975), 264 pp.


This book came to me at a crucial time in my life and ministry. There was a crisis coming, and I knew I had to face it soon. I was just finishing my second year as pastor of a Baptist church in New Jersey, and the pastoral responsibility that gave me the deepest satisfaction was preaching. I thoroughly enjoyed both the sermon preparation and the sermon delivery. As in most churches, our Sunday morning service was considered the major gathering time for the church members and all others who wished to attend.

As I stood at the pulpit preaching, I was always aware of the possibility that some in attendance might not be true followers of Jesus Christ. In light of this, I always—at some time during the sermon—explained in brief the message of the Bible that everyone is sinful and needs to respond to God’s invitation to come to him, through the cross of Jesus Christ, to be saved for time and eternity. I always included a plea to those present who had never received Christ in true repentance and faith to “receive him now—today!”

But I had a problem, and it was growing worse every Sunday. Basically, it had to do with my telling the truth. When I urged people to “come to Christ today,” whether they were regular attenders or visitors, I would also emphasize that God was reaching out to them and to all people to bring them by his grace into his spiritual family. God longs for everyone to be saved.

My difficulty was that I was becoming more and more aware of a contradiction in my mind between this open invitation to come to Christ and the idea that everyone—before his or her birth—has been predestined to go either to heaven or hell, and nothing can change God’s sovereign decree.

The latter view, which has come to be known as the Calvinistic or Reformed view of salvation, is in contrast with the Arminian or Wesleyan view that I was preaching. My issue was that I regarded myself as a Calvinist, because I felt that Calvinism was what the Bible taught, yet I was preaching as an Arminian. The tension within me was becoming unbearable. I knew I needed to present the truth of the Bible consistently, no matter what the consequences would be. Yet, what was the truth?

When I came to the church as pastor two years earlier I did not have this problem. I was a Calvinist, but a reluctant one, because the “horrible decree” (John Calvin’s own words) of predestination was extremely difficult to accept, both in my mind and in my heart. Yet I was determined to be faithful to God’s Word. God’s ways were just and good, and his wisdom was past finding out.

When I offered an invitation on Sunday mornings before my conversion from Calvinism to Arminianism, I would qualify my words enough so that they did not contradict my Reformed theology. “I urge you, if you sense God working in your heart right now, drawing you to himself, then come to him in repentance and faith to receive his gift of salvation. God will not turn away anyone who comes to him.” Of course, in my mind, I assured myself that my words were biblical because the only ones who would come to God were those who had been predestined to do so. They, and they alone, are given true repentance and saving faith. So my words in themselves were true, but I felt insincere by leaving out the huge Calvinistic qualifications.

As time progressed I felt I could no longer perform these mental gymnastics on Sunday mornings. I began to study in a fresh, new way the biblical teachings on how people come to Christ. I studied the major scriptures that seemed to support Calvinism and the major scriptures that seemed to support Arminianism. Gradually I was returning to the Arminian view that I had held for my first several years as a new Christian. And I was becoming more and more excited about this renewed theology that was fitting together harmoniously and biblically. I no longer felt discomfort while I was inviting people to come to Christ.

Grace Unlimited, contending for the Arminian view, came along at just this time. My switch from Calvinism back to Arminianism was pretty well complete by the time I discovered this book. Even so, I simply devoured it. So many of the biblical teachings explained in this valuable book were points that I had discovered already. These twelve essays confirmed over and over the truths I had been finding, and explained and refined them even more clearly.

In addition to his introduction and article, editor Clark Pinnock includes essays from I. Howard Marshall, Grant R. Osborne, David J.A. Clines, Vernon C. Grounds and other highly-esteemed scholars—all building a solid and biblically consistent case for Arminianism. (I really don’t care for the labels Calvinist and Arminian, but they are so widely used I decided to stick with them.)

Even though the church congregation had no idea of my recent struggles, I felt a freshness and a freedom as I preached, counseled, served and lived daily. While I have numerous Calvinistic friends—ones I have respected deeply for many years—I have to live and serve God according to the scriptures as I see them.

This is all God asks of any of us. He does not expect us—whether Calvinists or Arminians—to devise a flawless theological system with no loose ends, no questions unanswered, and no elements of mystery. But he does ask us to study his word with diligence, open-minded attention to other views, honesty, humility, and with an eagerness to believe and obey what we are finding. He also asks us to love and respect all people, including those with whom we disagree on predestination and the universal salvific will of God.

Moral Absolutes—Do They Conflict?

Bob Rakestraw


“The Benediction Project”
http://bobrakestraw.blogspot.com


After a two-month bypass on “What I Most Love Doing,” I now return to the series on “Books That Have Shaped Me.” As I stated previously these are not necessarily the best books on their respective topics, nor were they at the time they were published. They are however, the books that have had the greatest influence, one way or another, on my life, thinking and ministry.


9. Ethics: Alternatives and Issues, by Norman L. Geisler (Zondervan, 1971), 270 pp.

This was my first book on Christian Ethics. It’s primary value to me is that it gave me a framework to think about approaches to God’s moral absolutes, and how these differing approaches influence one’s whole life in this world.

Geisler’s book consists of two parts: ethical alternatives (part one) and ethical issues (part two) such as war, sex and euthanasia. In the first part, which was the most eye-opening to me, and the focus of my remarks here, Geisler lays out the six basic views on moral norms. Norms are ethical laws, rules, commands, guidelines or (in some cases) absolutes. They are statements that tell us what to do or not do, such as “Do not defraud another person” or “Be kind to others.”

Antinomianism says that there are no moral laws. It is neither right nor wrong to steal something; just do what seems most convenient for you. Situationism (sometimes called situation ethics) says that there is only one moral absolute—the law of love. You may steal if it’s the most “loving” way to help a needy person. Generalism claims that there are some general laws but no absolute ones. It is generally wrong to steal, but in some cases one may make an exception.

Bible-believing Christians rightly reject (in theory) these three options, but the latter two tend to infiltrate the church and corrupt Christian behavior when God’s people do not live in close fellowship with him nor read and meditate in the scriptures regularly.

The following three ethical alternatives are more acceptable to Christ-followers. Non-conflicting absolutism (sometimes called unqualified absolutism or the third-alternative position) believes in many moral absolutes which never conflict. They may appear to conflict at times but in truth do not. There are apparent moral dilemmas but no genuine moral dilemmas. A hungry man should never steal because “Thou shalt not steal” is an absolute moral norm.

Conflicting absolutism (sometimes called ideal absolutism or the lesser-evil view) holds that there are many moral absolutes that truly do conflict at times, and in such cases one is obligated to do the lesser evil. If you have a very hungry family at home, and you work in a silver mine but will not be paid for several days, it is better for you to steal some silver ore to sell for food money than to let your family go hungry.

Hierarchicalism (sometimes called graded absolutism or the greater-good view) affirms that God’s many absolute moral laws actually do conflict at times, and in such cases we are to obey the higher law. In conflicting absolutism, mentioned above, we are to choose the lesser evil, while admitting that it is an evil deed, and confessing it as sin.

With hierarchicalism we choose between two options, each of which is good. We need to determine which is better. In the case of the poor silver miner, if you believe that taking some ore is the greater good, then you are not sinning. You are doing what is morally right, because the absolute to provide food for one’s hungry family is a higher norm than the absolute not to steal.

Most Bible-believing Christians who give thought to the matter prefer non-conflicting absolutism (my view) or hierarchicalism (Geisler’s position). A smaller percentage opt for the lesser-evil approach, although the idea that we are morally obligated to sin in certain situations seems so bizarre that this view will probably never have a large following among Christians.

I hold to my position rather than Geisler’s because, although we both believe that God reveals numerous absolute norms in the Bible, I do not believe (as does Geisler) that these moral absolutes actually conflict. I find it extremely difficult to be convinced that God has given absolutes in such a way that, at times, one of them must (not “may”) be disregarded.

In a conflict situation such as stealing to save lives, I believe that God, who is a wise, compassionate and powerful lawgiver (Psalm 119), and who knows we are weak and ignorant of many things (including possible outcomes), will strengthen the heart, mind and will of those who trust in him to care for their starving loved ones without requiring theft to accomplish that.

Having said all this, I am very grateful for this book. Even though I disagree with the author I hold him in very high esteem as a brilliant and faithful servant of Jesus Christ. Also, Norm, I thank you for treating me to the delicious Vietnamese egg rolls at the busy lunch spot by Dallas Theological Seminary when I visited you there a long time ago.

To conclude, I need to mention that the book under review has been replaced by Geisler’s more recent work, Christian Ethics: Options and Issues (Baker, 1989). While his basic approach to the apparent conflict of moral absolutes remains the same, he has updated and modified some of his views on specific ethical issues such as abortion. In addition, if you wish to pursue the complexities of this topic further, you may refer to pages 113-176 in Readings in Christian Ethics, Volume 1: Theory and Method, edited by David K. Clark and myself (Baker, 1994). These pages contain selections from Geisler, from me, and from other scholars on the subject matter of this posting.