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Written by Dan LaValla Wednesday, 13 March 2013 00:00

"Black and White" written by David I. Arkin and Earl Robinson in 1954 became a number one hit for Three Dog Night in 1972. On February 10, 2013 one of the stanzas in this song, “A child is black, a child is white, together they grow to see the light, to see the light,” became real to me during a worship service. Our church, First Baptist Church of Lansdale, PA, joined our sister church, Zion Baptist Church of Ambler, PA, for a combined worship service. Although our congregation is multiracial, it is predominantly Anglo (as am I) and our worship style follows Anglo traditions; Zion Baptist is a predominantly African-American congregation and follows African-American worship traditions. In honor of Black History month, during the service, between the songs of worship and the reading of scripture/sermon, a young African-American man of Zion Baptist (probably still in high school) read Martin Luther King, Jr.’s “I Have a Dream…” speech.

I have been quite familiar with this speech for most of my life, having read it in high school (many years ago) and on several occasions, have heard excerpts of it on the radio and seen video clips of MLK, Jr.’s actual delivery of the speech. It is undeniably one of the most famous speeches in U.S. history. The words not only reflect the genius of MLK, Jr., but strike at the heart of the Constitution and the rights, freedom, and justice it is meant to grant and protect for all people in the United States. I hate to admit that prior to February 10thI listened to and read “I Have a Dream…” primarily as academic exercises and solely from an intellectual perspective. 

However, listening to this young man deliver the speech on February 10thand being in the midst of my African-American brothers and sisters in the Lord brought new meaning to the words. Also, hearing the speech in the midst of a worship service made me realize it is more than a political statement and for American Christians, it has as much to do with Biblical principles as it does political. In light of Galatians 3, especially verses 26-28, all believers are one in Christ. In God’s eyes there are no earthly distinctions that override this oneness in Christ. This oneness in God’s eyes disregards differences in our race, ethnicity, gender, or societal status. So too are the inalienable rights of citizenship in the U.S. granted by the Constitution irrespective of race, ethnicity, gender, or societal status. 

Finally, I would like to point out one more revelation I experienced that night. Back in November, I found myself with the medical diagnosis of a “significant herniated disc” in my lower back. For the first time in my life I am living with chronic, continuous pain. Thankfully, my long-term prognosis is good, but living with constant pain for months impacts your emotional, cognitive, and spiritual perspectives. So as I sat there on February 10th, I sensed God’s spirit communicating through the pain so that the words of “I have a Dream…” did not only convey the hope and progress of our society that I usually heard, but also the sorrows of our present reality. The sorrows associated with how alienated people are from one another because of race, ethnicity, gender, and other distinctions. In order for us to follow more effectively Christ’s top two commands, to love God with all our heart, soul, mind, and strength and to love our neighbors as we love ourselves (Luke 10:27), it would behoove each of us to make an effort to not only respect one another’s differences in the Lord, but to also make a whole-hearted effort to embrace and experience our differences so that we can learn how to actually demonstrate Christ’s love to one another in our daily actions!


Dan LaValla is Director of Library Services and Development Associate at Biblical. He is Chair of the Endowment Committee for the American Theological Library Association; he serves on the Ministry Board and chairs the Missions Committee of First Baptist Church of Lansdale. He is very active in his community, coaching youth baseball and football and has served on several community boards. See also http://www.biblical.edu/index.php/daniel-lavalla.

 

 

Written by Dave Lamb Monday, 11 March 2013 00:00

“When a pastor commits a sexual sin does he need to confess it to the entire church?”

This question was asked during my Psalms class last week as we were discussing Psalm 51.  According to the heading, the psalm was written after David committed adultery with Bathsheba. 

Psalm 51

To the choirmaster, A Psalm of David, when Nathan the prophet went to him, after he had gone into Bathsheba.

While the whole class suddenly engaged actively in the discussion, the student’s question felt particularly relevant personally since at my church they announced on the previous Sunday that a member of the staff was being released due to an incident of sexual sin. 

Students commented that specific sins are rarely confessed publically in church contexts.  The rare exception to this pattern is sexual sin.  I wondered if we made it a more common practice to confess “smaller” sins to each other as Scripture commands (James 5:16), if there would be less “bigger” sins to confess. 

I also noted to the class that while we don’t know all the details, we do know David confessed his sin to Nathan (2 Sam. 12:13) and he also wrote down his confession in the form of Psalm 51. 

We are unsure of who may have read the psalm while he was alive, but David’s confession has been read rather widely over the course of the past 3000 years.  And Scripture has no qualms narrating in detail the story of David’s adultery, deception and murder (2 Sam. 11).  The Bible itself models openness and honesty about sin since none of the “heroes” of Scripture (except Jesus) comes out looking completely pure: Abraham lied about his wife, twice (Gen. 12:10-20; 20:1-18); Moses committed murder (Exo. 2:12); Elijah was suicidal (1 Kgs. 19:4); Peter denied Jesus, thrice (Mark 14:66-72). 

So, when it comes to sin, pastors and all church leaders need to be open, honest and specific about sins.  I think pastors should confess not just sexual sins, but other sins.  When pastors tell real life stories, their congregations need to hear about failures, struggles and sins

In Psalm 51, David provides a model of confession:

1Have mercy on me, O God, according to your steadfast love;

according to your abundant mercy blot out my transgressions.

2Wash me thoroughly from my iniquity,

and cleanse me from my sin!

3For I know my transgressions,

and my sin is ever before me.

4Against you, you only, have I sinned and done what is evil in your sight,

so that you may be justified in your words and blameless in your judgment…

While the psalm itself is vague about the details, speaking generically of “transgressions”, “iniquity” and “sin”, the heading makes it clear what the context of the sin was.  The vagueness of the language of the psalm invites the reader of the psalm to “fill in the blanks” with their own sins.  If David spoke of adultery and murder, those of us who haven’t committed those crimes, at least not yet (although see Matt. 5:22, 28), might find it difficult to identify with the words of the psalm. 

The important thing to remember when it comes to confession is that as big as our sins are, God’s mercy and steadfast love are bigger.  David begins the psalm not with his sin, but God’s mercy. 

Our reluctance to confess sins as openly and honestly as David communicates that we don’t believe God’s mercy can really wash and cleanse us.  As political and spiritual leader of the nation, David could have easily rationalized keeping his sin secret.  But his cover-up of the initial sin of adultery led to more sin—deception and murder.

As David confesses, his divinely cleansed heart (Psa. 51:10), allowed him to go on to teach other transgressors God’s ways so that they could return to God (Psa. 51:13).  May we follow David’s example, not in sinning, but in confessing and teaching other sinners. 

Where do you see confessing in the church? 


David Lamb is Associate Professor of Old Testament at Biblical. He’s the husband of Shannon, father of Nathan and Noah, and the author of God Behaving Badly: Is the God of the Old Testament Angry, Sexist and Racist?He blogs regularly at http://davidtlamb.com/. See also http://www.biblical.edu/index.php/david-lamb.

 

**Note: Image (Nathan Confronts King David, Julius Schnorr von Carolsfeld) from: http://www.boomerinthepew.com

   

Written by Phil Monroe Saturday, 09 March 2013 00:00

Have you been to a medical practice recently to deal with an injury or sickness? If so, I’m guessing you were asked to rate your current pain level on a scale of 1 to 10. Pain assessment and management is a growing part of today’s health care services. This is helpful since many have pain as their primary presenting problem. There are a number of syndromes and disorders that cluster around pain as the presenting problem: Chronic Fatigue, Fibromyalgia, Irritable Bowel Syndrome, Rheumatoid Arthritis, Osteoarthritis, back pain, etc. Depending on which research study you read, some 9-17% of the population struggles with some form of chronic pain.

Common Pain Presentation?

While these various forms of pain are quite different, there are some commonalities. Chronic and diffuse pain sufferers frequently experience some form of inflammation, fatigue, sleep disruption, negative mood, and poor memory (it is hard to pay attention to new information when you are weighed down by pain). These symptoms develop into vicious cycles. If you don’t get restorative sleep, you experience more fatigue, you are more prone to negative thought patterns, your pain levels go up, memory goes down…and thus you don’t sleep well the next night, and so on. Researchers describe this vicious cycle in terms of “allostatic load”–the deleterious effects of chronic stress hormones without restorative sleep.

Is It Just In My Head?

When pain is diffuse AND there is a lack of visible evidence for the pain (a big red spot, a swollen limb, etc.), chronic pain sufferers and their families struggle to understand whether or not the pain is real. In addition, family and sufferers wonder just how much can be expected of the person in pain. Thus, it encourages more “I should be able to…” thinking in all parties. As a result, pain sufferers tend either to do too much (creating more pain) or withdraw even further (creating more emotional distress).

As with all physiological problems, mood, perceptions, focus, and stress levels impact severity of the problem. While chronic pain is not just a mental state, how we respond to chronic pain may help alleviate or elevate the pain sensation we experience. Ironically, many pain sufferers resist counseling because they fear that others will believe that their symptoms are all in their head. Those who refuse to acknowledge the psychological factors in pain sensation and management miss out on important means to cope with the pain and to lower pain perceptions.

Chronic pain sufferers must accept the need to adjust their lifestyle to accommodate more rest. They must fight to get the best restorative sleep possible. Sleep may even be more important than pharmaceutical interventions (and I am not knocking medical treatments nor saying that just getting sleep will solve the problem).

Faith and Pain?

One of the biggest challenges for believing pain sufferers is the matter of hope and faith. When we suffer problems, we often expect and hope they will go away. When they do not get better it is easy to slide into despair. Despair usually is the result of things not going the way we hoped or expected. Part of living with chronic pain requires grieving what is lost. Without good grief, it is hard to accept–even enjoy–what strength and health we do have. Without hope, we may lose what self-efficacy we once had. We may stop doing the basic care-taking activities within our grasp. Interestingly, one of the clearest signs of this struggle is the massive dropouts in pain management research. Frequently, dropouts number about 50% in these studies. This means that before a study gets too far along many are dropping out because they assume the new treatment won’t work.

Faith is not that things will go my way right now but that God is in control, cares/protects me, and is working for my ultimate redemption–even when the opposite seems to be true. Faith is acting in a manner consistent with said assumptions even while grieving over real losses. Such faith enables us to be mindful of our thoughts so that we do not practice into beliefs counter to what we have come to know as true.

A Realistic Picture of Suffering Well

The chronic pain sufferer who grieves well

  • asks God for relief
  • stays in community with others
  • seeks relief through human means yet has an attitude of waiting on the Lord, and
  • explores and confront hidden sin in self that the pain may reveal

Grieving well does not mean coming to a place where the pain were nothing. That would be living in a false world. Rather, the faithful Christian notes God’s presence in distress and rejoices when they find 5% improvement—even as they cry out for greater relief and healing.


Phil Monroe is Professor of Counseling & Psychologyand Director of the Masters of Arts in Counseling Program at Biblical. He also directs Biblical’s new trauma recovery project. You can find his personal blog at www.wisecounsel.wordpress.com.

   

Written by Derek Cooper Friday, 08 March 2013 00:00

In my recently published book, Christianity and World Religions: An Introduction to the World’s Major Faiths, I discuss the six major non-Christian stories of the world. As I teach these different religions in classrooms and churches and discuss them with friends and neighbors, I have consistently uncovered several myths Christians believe about each of these religions, including Christianity. In this and my next couple of blogs, I will concentrate on three common myths about different world religions.

The first myth concerns Christianity. The myth goes something like this: Christianity is the only religion with a Savior. I consistently hear Christians say that Christianity is the only faith where God comes to humankind in contrast to every other religion of the world where humans are trying to go to God. Yet the truth is that many world religions, including religions that were dominant when Christianity emerged as well as contemporary religions such as Shia Islam, assume a Savior figure.

According to Hinduism, for instance, Vishnu, the God who preserves the world, regularly visits humankind to maintain order and peace. When the world is particularly in straits, Vishnu incarnates himself to save the righteous. In the fourth chapter of the Bhagavad Gita, one of the most beloved of the Hindu religious scriptures, the God Vishnu, who has incarnated himself as Lord Krishna, speaks with a valiant human warrior named Arjuna:

Whenever spirituality decays and materialism is rampant, I (re-) incarnate Myself. I am reborn from age to age to save the righteous, destroy the wicked, and establish the kingdom of God. The one who realizes this divine truth concerning my incarnation and sacrifice is not born again [in this life], but when he leaves his body, he becomes one with Me.

As these verses state, the God Vishnu incarnated himself as Krishna in order to save righteous, punish the wicked, and establish God’s kingdom. This is an example of one of Vishnu’s avatars, a Hindu word that can be translated as “incarnation,” “manifestation,” or “revelation.” There is no precise agreement on how many avatars Vishnu has had, but according to one long tradition, Vishnu’s incarnation as Krishna was his eighth of ten incarnations.

Another example of a God incarnating himself and saving humankind appears in Buddhism. In Mahayana Buddhism, the largest of the two major Buddhist denominations, practitioners revere a Savior figure called the Bodhisattva (“enlightened being”). Bodhisattvas are Buddhas in the making, who have made a vow to sacrifice themselves for the salvation of all others. In one Buddhist religious writing called the Shurangama Sutra the Buddha encourages all holy men to deny nirvana in order to save all other beings: “I [Buddha] urge all saints and holy men to choose to be reborn in order to deliver all living beings.”

As this brief passage illustrates, these Bodhisattvas—whether Siddhartha Gautama or the Dalai Lama—travel to earth in order to save people from the constant cycle of death and rebirth called samsara. These Bodhisattvas have made a vow that their life mission is not complete until all living beings have been liberated.

As Christians, we need not fear the similarities between the Christian faith and other religions. As one ancient Christian expression goes, “All truth is God’s truth.” The notion that God saves people is apparently a common belief throughout the world, which does negate or call into question the Christian belief that Jesus is the Savior of the world. Rather than fearing this commonality, we should allow it to be a bridge from which we more naturally share our faith in Jesus with Hindus or Buddhists, for instance, who already believe—perhaps because God intended it—in a Savior figure. After all, when God became a man, he not only did so at a particular time and in a particular place, but he did so in a way that was understandable to the many cultures and religions at the time.

In the next blog, I will discuss one common myth about Hinduism. You will not want to miss it!


Dr. Derek Cooper is assistant professor of biblical studies and historical theology at Biblical Seminary, where he also serves as the associate director of the Doctor of Ministry program. Derek’s most recent book, which was written for classroom use, church groups, and for lay readers, is titled Christianity and World Religions: An Introduction to the World’s Major Faiths. His faculty page can be found here.

   

Written by Larry Anderson Thursday, 07 March 2013 00:00

Recently, I was at a meeting and a fellow pastor sitting next to me shared  that he owned sixty guns and asked my opinion on the NRA I shared that I thought sixty guns were enough to start a mini war, and my thoughts on the NRA are a bit biased because of their perceived lack of concern for the tragic inner-city conditions due to easily accessible firearms. He gave me the famous line that “Guns don’t kill people; people kill people,” to which I responded “I never saw anyone shoot someone dead with their finger.”

The debate over Christians carrying firearms is alive and well. On one hand, we can spiritualize all the danger away and easily say ‘the full armor of God,’ as described in Ephesians 6, doesn’t include an assault weapon. One could argue God is their protector, and having a weapon symbolizes a lack of faith in His protective power. On the other hand we can see the amount of home invasions, armed robberies, and senseless killings taking place and biblically reflect on the victories God granted Abraham, Joshua, and David and likewise prepare ourselves for battle.

The question we must ask ourselves is what motivates us to possess a firearm? Fear? Protection? Self Defense?

Is this about protecting my home and family? Can I read 1 Timothy 5:8, “Anyone who does not provide for their relatives, and especially for their own household, has denied the faith and is worse than an unbeliever,” and recognize this as a commandment to provide protection for my family? If so, then I need to be trained to load, clean, maintain, aim, and accurately shoot the firearm so I will be equipped to do just that. I need to provide a safe place where this firearm will be kept to ensure it is not accessible to anyone but me.

Do I believe I need to carry this firearm with me daily? Can I read Luke 22:36, where Jesus tells His disciples “If you don't have a sword, sell your cloak and buy one,” as permission to bear arms because of the enemies that are out there in the streets?

Also, I must ask myself questions like:

Am I on the enemy’s radar because I carry large amounts of money, drive a car, or wear attire that draws envious attention?

Do I travel in areas during the evening hours which place me in harm’s way?

Am I simply arming myself because I know others out there are armed?

Whatever reason we use to justify carrying a firearm, we should be sure not to have uncontrolled anger issues. Additionally, we must also be sure that we do not allow the weapon to give us excessive confidence because they should never be a real option unless our very life depends on possessing them

Finally, I ask you to wrestle with the question of whether or not carrying a gun is a Christian argument or simply a security issue? If your pastor carried a gun, would your faith increase or decrease?


Larry L. Anderson, Jr. is Assistant Professor of Practical Theology and the Director of the Urban Programs at Biblical. He is also the pastor of Great Commission Church, previously located in the suburb of Roslyn, PA, but now situated in the West Oak Lane community of Philadelphia to provide a holistic ministry to an urban setting.

 

   

Written by Todd Mangum Wednesday, 06 March 2013 00:00

My wife is a neonatal nurse, so this story about premature twins in critical condition caught our attention:  http://www.cnn.com/video/?hpt=hp_c4#/video/us/2013/02/22/ra-pkg-sylvester-power-of-touch.hln.   One of the twins was going into lung failure; on almost a whim, a nurse put the other twin in the incubator with her. The healthier twin (instinctively?) reached out and put her arm around her ailing sister, which somehow sparked a rebound. Both twins eventually recovered completely, and today are healthy, normal teenagers – to the extent any teenager can be described as “normal,” that is.

The premature twin putting her arm around her sister became an international sensation – the picture appeared in Life magazine.  But not only that, the incident made medical history. It prompted a whole movement in neonatal medicine called “Kangaroo Care,” in which the value of bonding (especially with the mother) and loving, human touch is employed as a deliberate aspect of good, holistic medical care.

It’s hard to miss some of the larger implications of this. “Have you hugged your kids today?” has been a national campaign to try to recapture and foster the formation of healthy families, good child rearing, and better parenting.  At one level, that can be simplistic and superficial.  At another level, though, the point is deep and profound.

It’s interesting how Jesus’ healing ministry often involved actual, physical touch.  Wouldn’t it have been much more efficient to just snap His fingers and just generally, indiscriminately heal “all those in the crowd with any kind of problem”?  But Jesus didn’t do it that way.  Some televangelists might.  But Jesus didn’t.

Is there a larger point here that we should heed?  Good ministry is not about efficiency and cost-effective calculations of how to capitalize on resources. At least it’s not just that.

I won’t speak for you, but I can tell you that I need regular reminders of the need to take the time and energy to invest in the “inefficient” ministries of individual conversations, individual care, individual touch. Jesus had three years of ministry to walk the earth and demonstrate “how to do it” as God incarnate in human flesh. A disproportionate amount of His time was spent talking with and touching the “nobodies” of the world.

I can’t even write that without feeling the pinch of conviction.  Can I get a witness? 


Todd Mangum is the Academic Dean and Professor of Theology at Biblical.  He is ordained by the Southern Baptist Convention.  Todd is the author of The Dispensational-Covenantal Rift, and of several articles seeking to bridge divides among Bible-believing Christians. He is married to Linda and they have three sons.  See also http://www.biblical.edu/index.php/todd-mangum.

   

Written by Todd Mangum Tuesday, 05 March 2013 00:00

This video clip of Muhammad Ali from 1972 has recently surfaced on youtube – in this clip, he’s in his prime, 30 years old, talking about what he’s going to do when he’s “an old man, ready to retire” (i.e., age 65): http://www.youtube.com/watch?feature=player_ embedded&v=HsDH9SXKZtI.  

It is eerie watching this, if you know or remember Muhammad Ali at all.  (I know I’m aging myself by acknowledging I remember him then.)  But it’s haunting anyway, just recognizing that these are the words of a cocky, robust young man imagining and musing about distant remote events that now are actual reality. Watching it is like unto entering the Capuchin Crypt, its walls mounted floor to ceiling with human skulls for whom the crypt serves as final resting place, with a memento mori plaque on one wall reading, “As you are, we once were; as we are, so you also will be.”

Muhammad Ali today is 71 years old. Twelve years after this youtube-recorded interview, he was diagnosed with Parkinson’s disease, and has since lost his speech and much of his regular physical function.  If you are under 30, you may know Ali only as the frail, elderly figure who sometimes makes cameo appearances at sporting events or charity functions.

But he was once the greatest boxer who ever lived. That I can say that without qualifying adverbs – or really much argument from anyone who knows anything about the history of boxing – is testimony to just how great he was as a boxer. His quickness, punching power, and skill were accompanied with an acid tongue; he was the consummate trash talker, inside and outside the ring.

His tongue was one of his boxing weapons. But, as the youtube clip demonstrates, that’s not all he could use his tongue was for. He had important things to say.

In 1964, he converted to Islam and registered simultaneously as a conscientious objector to the Vietnam War – for which he paid at the time a dear price, both in terms of his public image and his career. He was suspended from boxing for four years at the height of his career.   That he was able to regain all three boxing heavyweight titles despite being an “old boxer” four years later, was a feat that was received with both aggravation and adulation by the boxing world.

After he was diagnosed with Parkinson’s disease, one of the things he said through debilitated lips and with his now nearly-unresponsive tongue was that God had afflicted him with this disease for his arrogance, in making his moniker “I am the greatest” when only God is greatest.  God humbled him, and he had it coming was his assessment – his self assessment! Even if you dare agree with him, that’s pretty remarkable that such a person could come to such lucid (self) awareness before God. 

Even before that, though, even the youtube clip shows a man who, even amidst all the hubris and swagger, is remarkably self-aware . . . theologically. His conscious of the reality of eternity, of the implications of there being a God, of there being eternal residencies of heaven or hell.

Now, I’m a recovering fundamentalist. It would be easy for me to gravitate towards the too-easy, tongue-clucking, pity-the-poor unbeliever kind of take from all this. And make no mistake: I really do wish Muhammad Ali displayed more cognizance of the central importance of Jesus Christ and His death and resurrection. But listen to what he says in that youtube clip – he’s changed his name (from Cassius Clay) to Muhammad Ali, but his Baptist upbringing isn’t too far from memory.  I’d love to have a conversation with him about all that.

That aside for a moment, though, if we can allow that: if “theology 101” is, “God opposes the proud and gives His grace to the humble,” there’s no question that God has done quite a bit to humble this man, once known as “the greatest.” Yes, there is definitely a cautionary tale here.  But that’s not all.

Even as a cocky thirty-year-old boxing champion, his words and warnings echo with Matthew 25:31-46.  Not knowing the details of his actual practice or beliefs or heart (which only God knows, right?), his words sound more like those of a sheep than a goat by the Matthew 25 demarcations. (Hard not to correlate this with Matt. 12:33-37 or Luke 6:44-45, too.)

In any case, let’s leave it here: this full-of-himself Muslim celebrity sports figure is wise enough to think about to what degree he is ready to meet God.  I hear more reflective insight in his comments than I do from many Christians.  He says he plans his life around the question, “Am I ready to meet God?”

How about you?  (Or me?)


Todd Mangum is the Academic Dean and Professor of Theology at Biblical.  He is ordained by the Southern Baptist Convention.  Todd is the author of The Dispensational-Covenantal Rift, and of several articles seeking to bridge divides among Bible-believing Christians. He is married to Linda and they have three sons.  See also http://www.biblical.edu/index.php/todd-mangum

   

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