Written by Kyuboem Lee Wednesday, 20 March 2013 00:00

The 2013 Justice Conference took place in Philadelphia's Pennsylvania Convention Center February 22-23. Several thousand justice-seekers from all around the country (and the world) gathered to sit at the feet of the likes of John M. Perkins, a Nicholas Wolterstorff, Ken Wytsma (the founder of the conference), Eugene Cho (One Day's Wages), Gary Haugen (International Justice Mission), and many others.

It was a great time for me to connect with friends old and new, and get a pulse on what was happening in the Church with regard to Justice. I was witnessing a movement. Most of the attendees were in their twenties. Nicholas Wolterstorff observed that there was a time when getting 25 people together to talk about justice would have been a success; now, he had a crowd of a few thousand before him.

The conference has stimulated me to write down takeaways and thoughts, and share them as tweets. Here they are, collected together:

  1. #justice2013 takeaway: Pastors, something is happening with young Xians re justice. Are you being equipped theologically to guide them?
  2. #justice2013 takeaway: Justice is an optional part of gospel ministry only if justice is an optional part of God's character.
  3. #justice2013 takeaway: Pastors, if your gospel lives only in the individual moral sphere, you will lose the new generation. And the world.
  4. #justice2013 takeaway: There is a profound & urgent need for theological education (specifically pastoral training) for shalom.
  5. #justice2013 thought: How will the Church keep "justice" from becoming merely a commodity the privileged can indulge in?
  6. #justice2013 thought: What transformations will theo ed institutions need to undergo so they can raise up leaders for communities of shalom? (This one got some interesting discussion over on Facebook take a look.)
  7. #justice2013 thought: If there is 2 b theo ed 4 shalom->churches of shalom, what must happen 2 overcome injustices in higher ed? Ordination?
  8. #justice2013 thought: Activists need pastors & churches who connect their work 2 gospel, else they r n danger of getting co-opted by world.
  9. #justice2013 thought: The Church must persistently draw the connection between justice and gospel, else we will be left w a secular justice.
  10. #justice2013 thought: The Church must persistently draw the connection between justice & gospel, else we will be left w sth less than gospel
  11. #justice2013 thought: If justice is to reign Xians must upend postcolonial relationships in institutions, churches & yes justice ministries.
  12. #justice2013 thought: To commit to justice means a lifelong journey of repentance from apathy, paternalism, privilege-seeking & triumphalism
  13. #justice2013 thought: 2 commit 2 justice = pursuing just partnerships across racial, cultural, socioec boundaries; 2 b more than urself.
  14. #justice2013 thought: 4 justice 2b true, main action has 2b @ the grassroots, not in the stratosphere of privilege; bottom-up, not top-down.
  15. #justice2013 thought: Justice must be firmly grounded in the gospel. It will save us from messiah complex, burnout, reliance on techniques.
  16. #justice2013 thought: Preaching w/o justice doing isn't good news; justice doing w/o gospel sharing isn't in the end loving.
  17. #justice2013 thought: Justice doers, beware of exploiting hurting 4 celebrity & feeding god complex. You too need 2 answer 2 a just King.
  18. #justice2013 thought: Don't be in love with the idea of yourself doing justice; be in love with the just King.
  19. More #justice2013 thought: Biblical theology of justice may keep word & deed, individual & social, godliness & justice together in Jesus.

More thoughts and discussions will come, surely -- I invite your conversation. But talking should also mean walking; here's to seeing more God-glorifying justice-doing in our world.

Dr. Kyuboem Lee serves as a lecturer of Urban Mission at Biblical Seminary. He is the founding pastor of Germantown Hope Community Church in Philadelphia, and the General Editor for the Journal of Urban Mission (http://jofum.com).


Written by Charles Zimmerman Monday, 18 March 2013 00:00

Where have they gone & where are they now? 

This month I continue with blog posts seeking to update you on some graduates of Biblical Seminary.  This month we visit with Ed Welch, a 1978 MDiv graduate. 

A chance to reflect on my time at Biblical. What fun! Thank you, faculty, for the opportunity.

I attended Biblical from 1975-1978. Dave Dunbar graduated the year before I came and he was always being cited as one of my illustrious predecessors - I always hoped there would be a little residual glory from his student days that would shine on me (one could always hope). I went through the M.Div. program, which was only program.

Dr. MacRae was President and all the original faculty were teaching in those days. Most people grow, in part, through amassing good biblical understanding and through observing the lives of those teaching it. What I remember from Biblical certainly includes lots of solid biblical material, but what really sticks is the influence of a faculty that showed grace to each other, grace to those who disagreed with them, and grace to students. Humility could sum it up. That day-in-and-day out humility – in class, in chapel, in the way they answered student questions – has left its mark on me.

I have lots of specific memories.

  • Tom Taylor starting a chapel with, “Ah yes, my devotional soul is stirred up this morning.” At that moment I hoped that I would be able to start every sermon I would ever give with the same sentiment.
  • Bob Vannoy and his careful scholarship
  • Bill Harding and our recitations of the Hebrew alphabet, in which we all tried to replicate his basso profundo, sometimes with a few chuckles.
  • Having my friend Mark Schmitz comment after my senior sermon, “Welch, you are the only person I know who, when he gets dressed up, still doesn’t look dressed up.” It is an observation that has stood the test of time.
  • Bob Dunzweiler starting a chapel with, “When I preach, I envision my arms going around everyone present.” I have tried to conceive of myself as rubber man with those stretchy arms ever since.
  • John Grauley, whose counseling class was the primary motivator behind what I am doing today.
  • Living my first semester in what is now part of the seminary library. It was  a small classroom with six other people, one who slept about three feet away. The good news was that I could wake up one minute before class and still be on time. The bad news was that I looked a bit rumpled, though only once did I wear a pajama top to class, and I probably didn’t smell too good.
  • Fellow students who were very patient with me. At the time I didn’t fit the profile for a seminary student in all kinds of ways, and everyone was gracious as they secretly hoped that I would one day grow up.

Since Biblical, I went off to graduate school, married Sheri, had two fine daughters who gave me two fine sons-in-law and four grandchildren that should expand to seven by the end of May 2013, started working at CCEF in 1981 and have been a stick in the mud (a pig in mud?) ever since. I am still at CCEF in PA where I teach, write and do biblical counseling, and I will probably stay there as long as they will have me. I am also an elder at Bridge Community Church, which has taken me to Swaziland a number of times.

I am in the dark ages with social media. My contact information at CCEF is though a secretary (Amy at This e-mail address is being protected from spambots. You need JavaScript enabled to view it ), but I am, finally, considering going on Facebook (while Facebook people head off to Twitter and beyond). It is the only way I can get updated photos of my grandkids.

Charles Zimmerman is the Thomas V. Taylor Professor of Practical Theology.  He also serves as Teaching Pastor at Calvary Church in Souderton.  He is married to Kim and they have two daughters, Ashley and Megan.


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 sixty guns were enough to start a mini war.

Should Christians Carry Guns?
A man fires his handgun along a mountain range in Buckeye, Arizona, January 20, 2013. (Joshua Lott/Reuters)

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 that place me in harm's way?

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

Precautions for Christians and Fire Arms

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?

About the Author

Larry Anderson

Dr. Larry Anderson

Larry L. Anderson, Jr. is The Director of Church Health for the Southern Baptist Convention. He serves as an Adjunct Professor of Practical Theology at Biblical Seminary and 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.


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