About jesusmind

Senior Pastor at Clintwood Baptist Church, Clintwood, VA.

Idleness is the Devil’s Playground

Posted on April 26, 2013 by jesusmind

Christians are reminded by James to model the patience of Job. The ESV translates the word as steadfastness.

“Behold, we consider those blessed who remained steadfast. You have heard of the steadfastness of Job, and you have seen the purpose of the Lord, how the Lord is compassionate and merciful.” — James 5:11

It is important as a church to be encouraged to endure suffering as Job did. His patience is a model for us to emulate as we lean on and trust our Lord in all things. If mercy and compassion seem to be lacking, it is faith and trust in HIM that will eventually reveal what mercy and compassion truly are. The Apostle Peter reminds us to not be shocked when trials come our way. He also encourages the Christian not to bring suffering on himself as we are all prone to do from time to time.

“12 Beloved, do not be surprised at the fiery trial when it comes upon you to test you, as though something strange were happening to you…..15 But let none of you suffer as a murderer or a thief or an evildoer or as a meddler.” — 1 Peter 4:12, 15

Not all suffering is a trial by God. Far too often, we bring suffering onto ourselves through meddling in business not our own. The meddler is the busybody, the gossip, the nosy person who has nothing better to do than to cause suffering for others. However, it is the busybody, the gossiper, who will eventually bring trouble on himself. The Apostle Paul encourages the Corinthian church following a harsh battle with his accusers. A small group of busybodies infiltrated the church and discredited the Apostle with gossip and lies. Paul’s heart is expressed to the church in the situation:

“Now if anyone has caused pain, he has caused it not to me, but in some measure—not to put it too severely—to all of you.” — 2 Corinthians 2:5

See, the truth about gossip is that it hurts not just one person, but the body of Christ. I admire Paul’s attitude toward his accusers. He takes no personal offense at the troublemakers. Instead he shows that the true victim of busybodies and gossips is the church of our Lord. It is the body of Christ that suffers when idle talk and gossip stir up trouble. Peter and Paul handled troublemakers the same way. Not by taking personal offense, but by showing that the church as a whole suffers and should not tolerate idle gossip from those within its ranks.

Job endured the lies and attacks of his three friends and was counted as an example to the early church. As those outside of the faith attack those within the faith, the true Christian will endure the suffering, but will also stand firm in the gospel. As a result, it is God and his church that stands strong. The busybodies who infiltrate the church, who have nothing better to do than to spread lies and rumors, only bring harm to themselves while attempting to harm the church.

How do you handle idle gossip and rumors? Do you join in the talk? or do you remind the person stirring up trouble that it is the church they are harming rather than the individual they are attacking?

— Pastor Bryant

Manga as Biblestory

Posted on March 26, 2013 by jesusmind

I was reviewing previous years’ posts and rediscovered this story on the Manga Bible. My prayer is that you will enjoy it again.

NPR (national public radio) produced a piece last week about a new version of telling Bible stories. Manga is a Japanese illustration style that has a worldwide following of millions. Many of today’s millennial generation are drawn to this art form.

Ajinbayo “Siku” Akinsuku is author and illustrator of The Manga Bible. His training as a theologian gives him some credibility to do this project. Although, I would be interested in pick ing up a copy to see how he treats the Pauline epistles. This is fresh as no graphic novel that I am aware of touches on Paul’s letters of the New Testament.

I can remember reading bible comic books as a kid. This form of story telling is nothing new. As a matter of fact, the Protestant Reformation employed similar techniques to educate the uneducated masses about the Doctrine of Grace. Lucas Cranach the Elder and Albrecht Dürer were artists of the early Protestant Reformation and contemporaries of Martin Luther. They created beautiful wood cuts depicting biblical scenes. Although Dürer never met Luther in person, he was greatly influenced by and admired the Reformation Father. Cranach worked closely with Luther and the two were Godparents to their respective children.

In 1521, Lucas Cranach created twenty-six woodcut illustrations to compliment the text of Philip Melanchthon for a pamphlet, Passional Christi und Antichristi. For each pair of woodcuts, Cranach faced a scene of Christ with a scene of the “Antichrist,” pictured as the pope. The political implications here were very obvious.

Church history is rife with examples of the use of illustration to tell the gospel story. As the 21st century church continues to grow in it’s interest of using the visual arts in worship and evangelical communication, it must be aware of the dangers of using the power of the image for political manipulation. It is obvious that the Reformer’s successful use of illustration resulted in strong public opinion against the Catholic Church in Rome. Pastors today, such as John Hagee who use grotesque imagery of the Apocalypse in his preaching of the end times, must be called to account for their obvious distortion of the gospel for selfish political agendas. Likewise, Emerging congregations must also be aware of their use of imagery to draw attention to hot topics of justice, poverty, reconciliation and environmental causes.

Art is powerful. It is why the Protestant Reformation saw such a strong Iconoclasm 500 years ago. Ironically, that same movement embraced the printed image to spread their hatred for Roman Catholicism. Using imagery to point people to Christ is an honorable endeavor and I believe is blessed by God the Father. But imagery used to point people to a particular political agenda that has nothing at all to do with the saving grace of Jesus Christ is another.

The art of Manga is reflective of a 21st century global culture. Siku says the genre, “reads as if it were cinematic.” Since film is so much a part of contemporary culture, this medium seems the right tool to spark interest in the Gospel narrative in the current generation. Siku’s next Manga project focuses on the life of Jesus. It will be 300 pages in length, all focused on the gospels. The Manga Bible is 167 pages.

Siku’s Manga style bible stories do not appear to have any kind of political agenda. A positive use of illustration can definitely inspire a new generation to take a keener interest in the truths found in Scripture. I think new and fresh illustration will always speak to new generations and must be encouraged.

Animal Farm and the Imago Dei

Posted on March 20, 2013 by jesusmind

Irony is that which means the opposite of what is actually meant. Words have meaning and the ironic use of vocabulary turns normality into distraction. George Orwell’s Animal Farm is an ironic fable addressing political structure and human society.# Through a barnyard rebellion, the author explores the envy of animals toward humanity’s freedom. Free will to choose one’s destiny plays out as the barnyard leader, Napoleon, dictates the fate of his kindred quadrupeds in taking over Manor Farm to make it their own. Although the motto of the animal rebellion stated, “four legs good, two legs bad,”the root of the anger toward Mr. Jones and all men was that the animals truly wanted to be human instead.# Ironically, the attribute of Mr. Jones the animals hated became the very thing the animals became. So much so that in the end, it was difficult to tell who was the pig and who was the man.#

Man was made in the image of God, imago Dei while animals were called out of the earth. The book of Genesis recounts the creation narrative of the creation of animals and man.

And God said, “Let the earth bring forth living creatures according to their kinds—livestock and creeping things and beasts of the earth according to their kinds.” And it was so. And God made the beasts of the earth according to their kinds and the livestock according to their kinds, and everything that creeps on the ground according to its kind. And God saw that it was good. Then God said, “Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.”

So God created man in his own image,

in the image of God he created him;

male and female he created them.

— Genesis 1:24-27 (ESV)

The command of dominion over creation was the source of the barnyard hatred toward all men. What the animals did not have was dominion over any creature. They were the subservient ones. They were the slaves. Suffering produced envy and envy produced rebellion.

The biblical narrative helps in understanding the tension between the animals and man in Animal Farm. Animals made after their kind implies creation apart from the imago Dei. The agenda of the pigs, Old Major, Napoleon, and Snowball actually reflected their envy of man’s created purpose. Through the imago Dei, man had divine favor. The image of God in man was clearly offensive to the animals who were made after their own kind. Perhaps as well, the animals’ ancestors would have passed down the knowledge of man worshipping animals through animal shaped idols.# Jealousy aroused in the animals both from lack of worship from man, but also lack of God’s image as only man claimed that favor. What the animals truly sought was God’s image.

The theme song Beasts of England summarizes Old Major’s philosophy.

Beasts of England, beasts of Ireland,

Beasts of every land and clime,

Hearken to my joyful tidings of the golden future time.

Soon or late the day is coming,

Tyrant Man shall be o’erthrown,

And the fruitful fields of England

Shall be trod by beasts alone.

The beasts despised man’s oppression. The dominion granted by God in creation distorted into a created order outside of God’s design. It was this distortion that truly caused the animals’ ire. A mix of jealousy and chaos directed the mood of the animals. They desired the dominion granted man due to the sinful distortion by man of God’s intended ascendency. But if the ordered dominion established by God had been carefully stewarded rather than distorted, the animals may have never been discontented.

Mollie the horse showed this thought in that she desired the divine role between man and animal as God intended. Although no longer perfect after the fall, Mollie understood somehow, either intentionally or unintentionally, her status as one to be cared for by man. Despite the animal rebellion, Mollie remained attracted to the ribbons and sugar man provided her. The sweet blessings of her master stewards continued to be her desire. Her desire to interact with man caused her to be ostracized by the other animals. She eventually fled Animal Farm to work with man as she happily pulled a dog cart. Her improved physical condition was the result of her satisfaction with her caretakers. Ribbons in her hair, the reward of sugar, and a clipped coat and shine were the result. Independence from man did not satisfy Mollie. God’s intent was best. Man and beast together in their roles as steward and creature provided the society best suited for all.#

Yet the society established by the animal rebellion opposed the divine created order. Animal Farm revealed the flaws of Marxism which viewed man in opposition to the biblical doctrine of man. This philosophy determined man’s value through economic means. Materialism granted value to man’s nature. But the materialism was determined not through individual self sufficiency but rather through communal agreement. Humans were not created in the image of God, since the existence of the Creator was denied. Humans were part of the social structure. As evil arose in that structure, changes to the social order eliminated the evil. Society was then responsible for the evil rather than the individual taking responsibility for his own failure. Thus, the goal of Marxism was to redefine the role of the man as an individual responsible to God, and determined his primary responsibility as a member of the society. Future perfection for the community was then the aim rather than individual salvation.#

Orwell revealed the intent of the animals was to overthrow the evil of man. Man was evil. Sin distorted his role as steward of God’s creation. And it was this distortion that the animals were rebelling against. “Is it not crystal clear, comrades, that all the evils of this life or ours springs from the tyranny of human beings? Only get rid of Man, and the produce of our labour would be our own.”# Man was the problem as man had fallen. His sin caused not only misery for himself, but also for all that had been given him by God to steward. The imago Dei remained with man although man fell from God’s favor.# Yet the Marxist anthropology that the animals embraced failed to take into account that man was also a creature as they were and thus what the animals sought after was truly what they did not want but eventually became.#

Once the animals took over the farm, they soon realized their responsibility for maintaining the barnyard society quickly depended on man. Despite the desire to rid England of the tyrant man, Napoleon soon realized that man was important to the operation of the farm. Trade was established out of necessity thus crushing the animal dream of freedom from man. As the sin of dishonesty crept into the barter agreement, the animals soon became more and more dishonest in return. Man’s sin tainted the animals furthering their own sin in seeking to be what they were never created to be. The irony is seen in that as the animals fought against man’s ways, they in turn became like man. Once sin was given root, it overcame the dream of independence. What the animals soon learned was that the dream of independence can never overthrow the true freedom granted by the Creator. To rebell against man, who was made in imago Dei, the animals in turn rebelled against God himself. They fell from his grace just as man fell in the Garden. Independence from God’s created order will never succeed.

The seven commandments of the Animal rebellion were not given by God himself. They were instead written out of a false dream of the created. As such, when the creature then makes his own commandments apart from the God-given commandments, in time the created commandments begin to change as they were birthed in sin. As the changes occurred, injustice increased. The commandments changed from, No animal shall sleep in a bed, to, No animal shall sleep in a bed with sheets.# Then, No animal shall kill another animal, to, No animal shall kill another animal without cause.# Finally, No animal shall drink alcohol, to, No animal shall drink alcohol to excess.# These changes show that as Napoleon became more entrenched in the self indulged life, it was inevitable that the original dream would alter to accommodate to the sin. In the end, Napoleon replaced all seven commandments with the truth of the Marxist philosophy. “All animals are equal, but some animals are more equal than others.” #

The glory of the imago Dei, is that when creation operates in the desired way the Creator intended, the Creator’s glory is magnificently seen. But when the created order is distorted in the fashion of the created, then the imago Dei, is less visible. The animals of Animal Farm fell into the same sinful trap of man while boastfully overthrowing man as the evil oppressor. They in turn became the oppressors toward each other. By taking man’s place as stewards of creation, the animals un-knowingly assumed the penalty of sin which was chaos outside of God’s will. By taking on the imago hominis, the animals attempted to take on the imago Dei, thus altering their role as the animalis. God’s created order was altered by man, followed by the animals in Animal Farm. The result in both was a twisted fate unlike the original desire which caused the rebellion.

Animal Farm further strengthens the truth of fallen creation. When the creature, whether man or beast, sinfully steps out of God-given roles in the created order, God’s role as God is then thwarted and the creature suffers by his own hand. The creature who attempts to be the Creator of his own world will cause a distorted view of creation. The result is that eventually, no one truly knows who is God, who is man, and who is truly the pig. But God will allow the sinful events to play out so that in the end all who are pigs will be pigs, and God alone will be God.

The Beautiful Result of Overcoming the Alluring Power of Distraction

Posted on March 10, 2013 by jesusmind

“Though you have not seen him, you love him. Though you do not now see him, you believe in him and rejoice with joy that is inexpressible and filled with glory,…”

— 1 Peter 1:8 ESV —

Paradise is often beyond reach. It is a place of the imagination before it is a place of residence. Vergil’s Aeneid explores the journey required of Aeneas and the Trojan exiles as they journey to a new homeland a place where a new race will be birthed and a new culture established. This new city with its deified future required much suffering and tragedy along the journey. Being the result of competition between the gods, these tragedies shaped the journey and strengthened the imagined beauty of a homeland yet to be. However, along the way, Aeneas and the wearied Trojans would be tempted to divert their journey to comforts at hand. It is often at the end of a tiresome struggle that any immediate rest is sweet and tempting. The alluring comforts of rest delay the journey while at the same time shape the final discovery. Although Aeneas is the hero king, he is also mortal and when weakened by tiring seas and the tragic loss of Troy, beautiful distraction in Dido and comfortable Carthage serve to be evil rather than a divine blessing. Jupiter intervenes to keep the dream of Rome alive by causing Aeneas to leave Dido. The beauty of the unseen future homeland was made more grand as Aeneas’ experience of overcoming the allure of Dido’s Carthage forced him to return to his original destiny.

Vergil’s Aeneid tells of various stops in Aeneas’ exile from Troy. As they land in Crete, his men occupy empty homes for the taking. Since Crete was the ancient home of their fathers, they felt this was a good place to settle. The young married and crops were planted. However, this new settlement was not to last as sickness ran through the people and the crops failed. What appeared to be an end to the exile, turned out to be the wrong choice. “Do not shirk Hard travel to a new home, since Apollo Did not intend your settling here in Crete.”#Along the journey to paradise were appealing distractions. Aeneas learns through further tragedy at Crete the choices were not in the will of the gods. This in turn results in his constant push to obtain the favored land where prophecy would reveal the good, the true, and the beautiful.

Aeneas received a prophecy to seek a new land of hope. As Aeneas and his Trojans were tossed upon the sea they were driven by the winds to the African shore. After seven years of wandering the seas landing in Carthage seemed to be a gift from the gods. Although the desire was to land in Italy, Aeneas and his ships were ready to receive any hope of rest. Since the journey on the seas were directed by the gods, upon landing on the African shore one would assume that this was the gods’ desire. Doubt and frustration lent to the desire to stay and journey no further. “The god’s wings rowed him Through the vast air, to stand on Libya’s shore.” Weakness will come with exhaustion and new lands become very alluring. Aeneas obviously questions whether perhaps the initial prophecy was being altered. “Is this our new realm, won through righteousness?”

Because Aeneas had not yet seen the city that would be Rome, the beauty of Carthage brought hope. As Aeneas waited for the Queen Dido, he marveled at the beauty of the temple and was struck by the frescos depicting battles of Troy. Familiarity gave him a sense of settledness. This prepared his spirit to be tempted and led away from his journey all the while thinking the gods will was at play. Certainly, with the familiarity of Troy in the stories of the art, they would be at home in Carthage.

One could argue that the stops in Crete and Carthage were not part of the journey set forth by the gods. If this be the case, then the question remains as to whether the relationship of Aeneas and Dido served good or harm to the journey leading to Latium. On one hand, the relationship was called out by Jupiter as wrong and was intentionally a distraction established by Juno. Had Aeneas remained in Carthage, then surely Rome would have failed to come about. So in this sense, the fated relationship had faults. On the other hand, the opening lines of the Aeneid indicate that the the founding of Rome was costly. If then the road to Roman dominance required so much, then would it not then stand to reason that all events in that journey caused the value of Roman society to be heightened. And if this was the case, then perhaps the diversions in the journey had value as well. The beauty of Rome was made much more so by the contrasting struggles to obtain the paradise.

The promises of the gods can be mistaken as an easy blessing. After all, any divine guidance implied to the mind of man the peace and comfort of the divine Other. Anchises called on the gods for safe journey. “Deities who rule land and sea and storms: Be gracious, send a wind, make our way easy.”# However, time and again Aeneas is reminded in the Aeneid that the road to Rome will not be easy.

As Aeneas finished his tale of struggle and woe, deeper passion grew in Dido toward the hero. Although through the conniving of the goddess Juno, Aeneas and Dido unite in passion although not true marriage.# True marriage would be the honorable path, but the relationship between the two royals was merely a distortion of the truly beautiful union of marriage. Blinded by the beauty of Dido and Carthage, Aeneas settled into comfort. Yet the task before him remained. Rome was his destiny. This distraction felt right, but was not. Due to the nature of Aeneas fate, the gods would not allow this to persist and intervened in miraculous fashion. Mercury sends the message. Aeneas is struck with alertness to his folly.

Aeneas proves again his honor, his pietas.# Although his choice to remain in Carthage resulted in anguish, the suffering produced deeper conviction. His heroism in leaving Carthage by command of the gods proves his loyalty to the cause. “Just as relentless were the words that battered the hero. In his noble heart he suffered, but tears did nothing. His resolve endured.” The founding of Rome required endurance. And endurance was only proven through opportunities of testing. Aeneas time and again showed the fortitude necessary to take his people to Italy. The stops along the way merely enriched the history of his people showing that nothing could stop the glorious beginnings of a wonderful culture. The beautiful result of overcoming the alluring power of distraction was a glorified Rome. The adventurous tragedies along the way brought beauty to the unseen future of Rome.

Heroism on Display

Posted on March 5, 2013 by jesusmind

Vergil’s Aeneid showcases the process to display the qualities of heroism. Great bravery denotes great heroism and Aeneas is clearly the bravest of heroes. In order to begin the journey to bravery, the hero must showcase humility. It is through humility that favor of the gods comes most valiantly. In addition, tragic circumstances bring the need to persevere thus requiring heroic attitude to overcome. No hero is able to fight heroically without the proper armor and if true heroism is divinely granted, then so too must the armor of a hero come from the gods. Aeneas’ journey to Latinus is a story that proves heroism is not just man’s work, rather the gods must directly instill heroic tendencies while providing opportunity for heroism to be showcased. In the end, both the divine and human grow in heroic lifestyle.

The opening lines of the Aeneid summarizes the factors of heroism well. “Arms and a man I sing, the first from Troy, a fated exile to Lavinian shores in Italy. On land and sea, divine will — and Juno’s unforgetting rage — harassed him.” In these opening lines Vergil introduces Aeneas as his hero with the heroic qualities necessary to tell a heroic tale. Aeneas is a man of military arms, fated by the gods who harass him, yet also assist him in his quest to Latium.

As heroism begins with divine blessing, it stands to reason that Aeneas would be a hero in that his lineage is divine. Venus, his mother, Anchises his mortal father, Aeneas was a god’s child. Notably, it is the mother Venus who then persuades her husband Vulcan to forge weapons for the hero. Weapons fit for divine battle were certainly needed for a heroic outcome.# Aeneas’ reaction to his mother’s gifts reveal the highest characteristic of true heroism. His humility and recognition of divine favor make him one able to be used by the divine. He recognized the honor of divine favor and protection.# Vergil wisely describes in symbolic detail the armament granted Aeneas. It is the beauty of the armament that one sees Aeneas’ divinely heroic favor.

No hero endures without trials and tragedy. Aeneas is held in contempt by Juno throughout the journey from Sparta to Latium. It is not uncommon for one to seek distance from stressful circumstances, while comfortable ease encourages close ties. If the journey of the Trojans to Latium was without obstacle, the reward of a new homeland would have faced the temptation of entitlement. On the other hand, it is the struggles faced by Aeneas and his people that sweeten the victory and glorify the rest.

The heroism showcased through Aeneas shows that he confronts harsh circumstances without wavering. The divine blessing of his battle uplifts his heroism. In battle against Turnus, Aeneas leads his men to victory as one who, not perfect, heads into battle with confidence of victory. It is the armor granted Aeneas that strengthens him to lead. It is the armor forged by the divine that give Aeneas god-like victory. His appearance on the battlefield reflects the glory of his divine favor. His heroism is not of man’s making, but rather that of the gods.

The Christian perspective of the Aeneid then looks to the fact that man is not heroic without God. It is what God does through man that enables man to succeed. Failure may be part of the plan, but through the failure also comes learned victory. The lesson being that of humility and dependence on the supernatural rather than the natural. True heroism is God granted. True heroism is putting on the armor that God grants. God now wages war against evil powers through his church. As Venus and Juno combat each other through Aeneas, God battles the powers of evil in the supernatural spiritual warfare through his church.

“Put on the whole armor of God, that you may be able to stand against eh schemes of the devil. For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places.”

Ephesians 6:11-12 ESV

Although Aeneas is not a Christian, his heroic qualities expressed by Vergil’s work point to the same understanding of Christian modeling of the Christus Victor theology of Christ as the victorious Redeemer over evil. No man can conquer sin without the victory of Christ. It is through the divine that fallen man has any hope of victory. Bravery is not of one’s own choosing, it is rather the gift granted by God the Father. Aeneas received favor from the gods. His armor forged in the spiritual heavens. Likewise, the Christian armor granted by God is forged in the heavenly places of divine grace.

True heroic qualities center of God’s truth, righteousness, peace, faith salvation, God’s word, prayer and perseverance.# As Aeneas received with awe the gifts of Venus and Vulcan, so too must the Christian receive with awe the armor of God granted through the blood of his Son, Jesus Christ. Heroism is that bravery granted by the assurance of God’s grace. It is through the divine that one hopes to display true heroism.

2013 Super Bowl and the Gentlemen’s Club Experience

Posted on February 4, 2013 by jesusmind

“Did we just see what we thought we saw?”

I was sitting in a church youth group Super Bowl Party in 2004. Evangelical Churches back then were eager to be relevant to the culture with Church sponsored Super Bowl Parties. As Janet Jackson’s wardrobe malfunction flashed across the screen, CBS cut away quickly, but it was too late. The image was already burned into the minds of 89 million viewers.

The FCC later fined CBS $550,000 but CBS won a later appeal.

Does anyone remember who won the 2004 Super Bowl? Does anyone remember who even played? Die hard football trivia fanatics might. But when the 2004 Super Bowl is remembered undoubtedly Janet Jackson and Justin Timberlake’s performance and shocking image is what comes to mind.

Competition is part of being men. We want to be the strongest and most successful and when any other man makes a challenge the game is on for the top male. Ladies often do not understand it. It is a guy thing.

Sex appeal and sports go together it seems. After all men wish to conquer the women they desire. Ancient Greek and Roman cultures were described to have raucous activities accompany their public games. Cars and perfume mix in a delightful way for men and it seems that football and erotic dancing are now part of the experience.

It would seem that after the 2004 Janet Jackson incident CBS and the NFL would have learned what was tasteful entertainment. Long gone are the marching bands at halftime replaced instead by skin and gyrations to entertain the men as they wait for the competition to return.

I have never been to a gentlemen’s club but the movies depict these places clearly so there is no doubt to what occurs there. Local establishments in communities nationwide have reputations that all locals know and that the police deal with regularly.

Super Bowl parties are a great time to gather with friends and family. Yet as Christians do we avoid worship of our God in order to worship at the pigskin temple satellite church?

I have not had TV cable in my home for many years by choice. It was a decision based partly on economics and partly to avoid the mind-numbing experience of wasting away at the images on the screen. So each year at Super Bowl time I am dependent on the kindness of others to invite me to their home to enjoy the game. Yet each year the commercials and the half-time entertainment have been so sexually forceful that I have often left the room only to return when I hoped it was safe. In recent years my kind host would DVR the game during Sunday evening church service and we would catch up on the game afterward fast forwarding through the commercials and half-time. With teenagers from our youth group present it seemed appropriate, but I was grateful for that intentional filter.

Yet this year my friends did not DVR the game.

It did not occur to me what was different about my Super Bowl experience in 2013 until about half-time when Beyonce took the stage. I suddenly found myself turning away from the TV and avoiding all eye contact. Her show was powerful and the music stimulating, but I was uncomfortable as a Christian man being in a house with other Christians as this type of entertainment was before us.

The Apostle Paul speaks to the Ephesian church on the matter of how the church is to interact with each other and those outside of Christ’s grace.

“But sexual immorality and all impurity or covetousness must not even be named among you, as is proper among saints. Let there be no filthiness nor foolish talk nor crude joking, which are out of place, but instead let there be thanksgiving. For you may be sure of this, that everyone who is sexually immoral or impure, or who is covetous (that is, an idolater), has no inheritance in the kingdom of Christ and God. Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience. Therefore do not associate with them; for at one time you were darkness, but now you are light in the Lord. Walk as children of light (for the fruit of light is found in all that is good and right and true), and try to discern what is pleasing to the Lord. Take no part in the unfruitful works of darkness, but instead expose them. For it is shameful even to speak of the things that they do in secret. But when anything is exposed by the light, it becomes visible, for anything that becomes visible is light. Therefore it says,

“Awake, O sleeper,

and arise from the dead,

and Christ will shine on you.”

—Ephesians 5:3-14

Anyone who is part of Christ is also sensitive to the darkness they are rescued from.

“Therefore do not associate with them; for at one time you were darkness, but now you are light in the Lord. Walk as children of light (for the fruit of light is found in all that is good and right and true), and try to discern what is pleasing to the Lord.”

— Ephesians 5:7-10

“Try to discern,” scripture says.

As Beyonce and GoDaddy and other commercial ventures vie for the most memorable Super Bowl experience of 2013, let us who are in Christ try to discern how we expose the unfruitful nature of the darkness. Those things that are shameful, according to Paul, are unfruitful works of darkness and Christians are called to expose them. What is shameful is supposed to hide and be secret, yet we now are exposed to shamefully secret things in the light.

Are we Godly men when we go to the gentlemen’s club at half-time on Super Bowl Sunday?

What goes on at the gentlemen’s club is in the dark and in secret, yet Beyoncé’s show was so lit up that the power in the SuperDome was blown and the game experienced a 34 minute delay.

The biblical approach to men’s relationships with women is one that is rare among our culture today. Husbands are to love their wives and protect them even from our own sinful passions. What God has created as good between a husband and wife was distorted long ago in the garden.

“Husbands, love your wives, as Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish. In the same way husbands should love their wives as their own bodies. He who loves his wife loves himself. For no one ever hated his own flesh, but nourishes and cherishes it, just as Christ does the church, because we are members of his body. ‘Therefore a man shall leave his father and mother and hold fast to his wife, and the two shall become one flesh.’ This mystery is profound, and I am saying that it refers to Christ and the church. However, let each one of you love his wife as himself, and let the wife see that she respects her husband.”

— Ephesians 5:25-33

Husbands, boyfriends, men and boys. Let us stand up and be counted as the Godly men we are called to be. Let us love our wives and the women God has given us the responsibility to provide for and protect. Let us be discerning about our entertainment so that false images of sexuality do not distort how we love our wives as God intended.

There is no longer any excuse of shock as there was in the 2004 Super Bowl.

Provocative entertainment during the Super Bowl is expected now. The $4 million dollar ad time is consumed with shock value images. Sex sells.

The Super Bowl ads each year are so valuable that they are available for viewing days before the big game. HULU and other internet TV sources eagerly supply the ads for viewing before the game. One need not even watch every ad to know what is coming. The icon image linked to the YouTube video tells enough about the nature of the ad.

Anyone who is vaguely familiar with Beyonce should be aware of the type of show that accompanies her. Even if the images themselves were blacked out, what about the sound of the lyrics?

I have decided that for future SuperBowl games, I will decline the invitation if the DVR is not set up or if an alternative activity is not a part of the evening during half-time.

“Did we just see what we thought we saw?” is no longer common. Instead we anticipate what once was done in secret and worship the shameful images on our TV. All this in the name of competition and entertainment. The gentlemen’s club is now in our home.

Priority of First : Aristotle’s εὐδαιμονία

Posted on February 2, 2013 by jesusmind

“EVERY art and every inquiry, and similarly every action and pursuit, is thought to aim at some good; and for this reason the good has rightly been declared to be that at which all things aim. But a certain difference is found among ends; some are activities, others are products apart from the activities that produce them.”

— Aristotle, Nicomachean Ethics [Book I, i, 1094a]

If according to Aristotle, happiness, one’s well-being (εὐδαιμονία), is the most excellent thing for man to pursue, then the question of when and how happiness is obtained faces all who seek it. Since, pursuit of the chief good is the goal of Aristotle’s Nicomachean Ethics, one must determine whether happiness is the activity of pursuing happiness or whether happiness is only possible when all living experience is complete. Aristotle argues it is good to pursue happiness and happiness yields the chief good (αγαθος). By comparing the philosopher’s treatment of the pursuit of happiness as an end within itself with the argument of a complete end, one sees the first priority of man in the divine, working good in man.

What is good? According to Aristotle, the chief good is excellent for one to pursue. If then the pursuit of happiness yields the chief good, then this must be the priority of ones actions. However, it is evident that choices of action permeate one’s life and which action to undertake is the dilemma. Placing priority in one pursuit rather than many, is preferred as numerous occupations distract from the end goal. It is this chief good that is complete in itself and should determine which action to pursue. According to Aristotle, many categories of action lead to the chief good yet an individual can only pursue the one occupation that he is best suited for in order to end in complete goodness and happiness.# It is this goal of happiness that then shapes the journey of occupation leading to the end goal of happiness.

The priority of one who is happy is then to embrace what is the chief good since all good is first. Mathematicians indicate that the number one (1) is good.# All that is pursued in occupation is then focused on the one good as priority that affect all that is undertaken in that discipline. The many activities of man then either lead to an end in itself or become an end themselves. Aristotle argues that what is priority in the discipline is then what is considered first by the person in activity. The goal then is to educate one as to what is the chief good in order to then shape the first priority that is undertaken.

Aristotle’s emphasis on function leads one to then determine what is man’s function. If there are many occupations (or arts), carpentry, medicine, military, education, there is then the possibility that the good of a function must then be determined. The art itself may not be good or evil, yet the priority of the activity may be good or evil. It is then the responsibility of the person in the act of work to decide why the activity is undertaken. Aristotle argues the responsibility of discovery in the good of an art rests in man to determine its function.

Aristotle’s view of happiness is that true happiness is final and complete. This view of happiness, this specific nature, is the distinctive and characteristic function of a human being found in reason. If the function of a human being is to live in accordance with reason then the function of a self actualized, truly happy human being, is to reason with virtuous excellence. If then the first priority of a human being is to reason, then the happiness that results from both excellent reasoning and living in accordance with excellent reasoning is the chief end. Happiness results from a rational life focused on the pursuit of virtue or excellence.

Aristotle concedes that happiness is god-given, the best gift. This gift includes the ability to learn what is happiness through reason and virtue.# What is rational and what is virtuous are the product of the soul. The two opposing elements of the soul, what is rational and what is irrational, are connected and inseparable. It then seems that when discussing the action of pursuit of happiness, with happiness being complete in itself, the two parts of the soul must be in harmony with each part to produce a balance of εὐδαιμονία. One must conclude that happiness as reasonably defined by pursuit and completeness, is a gift only obtained by a god-given gift. What must then be determined from a Christian perspective is whether this gift is from one God or gods made of man which in essence is a human manufactured happiness that is then a temporary result and not a complete end in itself.#

Friendship is good. Friendship then is a noble pursuit and is worthy of happiness as the truest form of justice is a virtuous quality. Aristotle argues that although virtue equals happiness, the greater risk to which friendship is exposed the stronger the friendship. If this be the case, risk of friendship makes friendship much more valuable and virtuous. It is over time that friendship develops purity. This is why the good of friendship, or happiness, is not complete until the end after all experiences or activities of friendship occur. Happy friendship includes the harmony of both the good and the bad. Only after experiencing all parts of friendship can one see fully the strength friendship is and how noble happiness can be. It is thus imperative for the priority of friendship to be established to the greater good. Otherwise, the tensions that arise in relationship threatens the harmony and the friendship becomes one of convenience, or utility. The unfortunate result becomes the absence of happiness in the good of friendship.

Friendship among men is often attracted to what is pleasant and avoids what is unpleasant. It is the training of these experiences in virtue, what is pleasant and what is painful, that leads one to happiness. In order to experience what is happy one must experience all things pleasant and painful and reason about them among others. Aristotle’s definition of happiness benefits community as the isolated man does not have an avenue in which to reason and explore excellence. Thus, friendship is imperative to happiness. Aristotle argues that happiness is only realized in completeness. In order for one to experience complete happiness, one must fulfill a complete life. Aristotelian Friendship takes time to culminate. When good men live in virtue, pleasure and pain work together in harmony. In order to be friends then individuals must be mutually recognizable to each other as desiring goodwill and wishing well to each other.

Friendship takes time and the true, trusting, long lasting friendship is hard and rare. The good times and the bad in comparison to one another yield the overall opinion of happiness. The time required to develop a friendship is what strengthens the friendship that trials experienced over time gives strength to friendship and this is good. Friendships between good men are contrasted against those of bad men. Whereas good men are friends by virtue, seeking the best for the other, Aristotle argues that bad men do not enjoy the other because the motivation for friendship is a matter of utility. When the friendship ceases to yield benefits for the ban men, the friendship ends.# This idea taken in light of God’s gift to men of happiness must then lead to the understanding that only God is good. So, if men are good only as God supplies the good, only God can cause true friendship and this is a beautiful thing.

Aristotle states that when one party is removed to a great distance, as God is, the possibility of friendship ceases.# Yet he continues to argue that sacrificial love yields true friendship. If there is a separation between what is divine and man then Aristotle has answered the problem of reconciliation or friendship between the divine and man. If unequals can be friends only through the sacrifice of one who is not equal with another, a bridge completes the divide that separates the two. God being good does not allow his friends to go astray. It is a characteristic of good men neither to do wrong or themselves let their friends do the same. According to Aristotle, this description of the true friend being sacrificial points inadvertently to the divine.

As man wrestles with the pursuit of happiness, that which is in conflict within him is pleasure and pain, sacrifice and selfishness, superior and inferior. Aristotle argues that the inferior creature has a natural good that is stronger than himself and this good causes the focus on what is good. The good that is superior is that good which is self-sufficient with no outside influence. Yet the nature of man being self-centered can conflict with the need as an inferior creature to aim at what is good. If then happiness is complete in itself lacking nothing, then man who is inferior must depend on the greater self-sufficient good to be happy.

Aristotle then argues that the first priority of man is to realize through reason, as only man is able to do, that something divine is present in him. The life of true happiness, the chief good, is too high for the inferior man. As such, the superior must then not only be apart from man, but must be present in man in order for man to live and know goodness. The divine presence in man allows reason as reason is divine.

The best in man is the divine within him. The God given ability to reason and contemplate are what constitutes the happy life. Although man is separated from God, man’s creator has created within him a desire to seek the chief good and God alone is good. This transpires as man follows reason and contemplates the divine good in him placed there by the divine. So, that which is pleasant is that which is divine and that which is divine is, according to reason, the best and most pleasant. The result then is happiness.

The first priority for man is then not to simply pursue activity in order to discover or manufacture happiness. Rather the priority for man to be in happiness is to first realize that happiness comes through reasoning on the state of mind which is happiness. If a virtuous reasoning is adequately undertaken by the divine good within man, then the chief good will reveal itself as man follows what is already divinely present within him. The truth of this divine presence will ultimately lead to true happiness as defined by God rather than man. It is both the pursuit of happiness, as followed through the divinely present reason in man, and the ultimate chief good in pure goodness that results in happiness. If either of the two parts of this equation cease to function, then happiness is not realized. It is only within the harmonious divine working in man and man’s working desire for all that is good through contemplation of the divine activity that εὐδαιμονία is completely realized.

The Beauty of Silence in the Book of Job: An Evaluative Essay

Posted on January 19, 2013 by jesusmind

The old saying silence is golden seems not to coincide with the silence Job faced in the midst of his suffering. Since the problem of evil is a recurring human question, stories like that of Job will forever be worthy of retelling. Injustice seems to plague the human condition and when man cries out in the midst of torment, God’s silence is often uncomforting. The importance of Job’s story can be seen in the way a reader shares Job’s torment. Although most will never face the same dramatic events that Job faced, cries of lament are common among humanity. One identifies with Job as the unknown cause and solution for unjustified suffering bring increase to the torment. God’s absence from Job, and subsequent appearance in the conclusion, reveal man’s fear in trying to understand God’s ways. This fear comes from misguided philosophy which the events between Job and God prove to correct. It is in silence that man discovers God and thus discovers himself in relation with God and that is a beautiful thing indeed.

The theodicean problem within deuteronomistic theology is that reward and punishment are understood from a human worldview of God. God rewards good behavior and punishes bad behavior. It is not surprising that this simplistically misguided philosophy permeates theological thinking even now. If God’s justice is black and white then there is no need for man to ponder further. Justice is granted with no room for diversion. Yet in the story of Job, a skew takes place in that a righteous man who does all things good toward God and man suffers evil. As Job’s torment worsens, God is silent to his cry for justice. If deuteronomistic theology is then the proper view of God, then Job’s suffering is worsened as it seems that he is guilty of some evil himself.

Fear within Job is evidenced in his laments from chapters three to thirty-one. One also sees that Job did not fully embrace deuteronomistic theology as his closing lament shows.

“For I was in terror of calamity from God, and I could not have faced his majesty.

If I have made gold my trust or called fine gold my confidence,

if I have rejoiced because my wealth was abundant or because my hand had found much,

if I have looked at the sun when it shone, or the moon moving in splendor,

and my heart has been secretly enticed,

and my mouth has kissed my hand,

this also would be an iniquity to be punished by the judges, for I would have been false to God above.

— Job 31:23-28 (ESV)

The text clearly shows that Job, while not a perfectly sinless man, is nevertheless a righteous man who sees God as higher than the blessings he has poured out on Job. This passage shows, however, that Job’s integrity is much different than the perceived theological truths. Although Job is righteous, his words show that he understands his trust is not in his rewards of wealth. Rather his faith is in the God he did not know personally but hears of often.

Job’s lament expresses his terror of not hearing from God. Irony lies in the historical evidence of Job’s story as a folk tale dating prior to God’s self-revelation through the exodus narrative and subsequent Mosaic law. The law represented for the first time, in human history at that time, God’s personal revelation of himself and covenant relationship with a chosen people. Job’s story comes from a time when this had not occurred. God is silent. Yet man knows of God while not truly knowing God.

Job’s fear of God affects his understanding of God’s motivation to cause the evil and suffering. Although he knows that God is the cause, his theological understanding of God opposes the truths of his situation. One senses that perhaps Job is terrified of fully hearing and seeing God’s response to his lament in that further evil might still come. The text reveals Job’s divided torment as he wrestles with how to approach God in this matter.

“But he is unchangeable, and who can turn him back?
What he desires, that he does.
For he will complete what he appoints for me,

and many such things are in his mind.

Therefore I am terrified at his presence;

when I consider, I am in dread of him.

God has made my heart faint;

the Almighty has terrified me;

yet I am not silenced because of the darkness,

nor because thick darkness covers my face.”

—Job 23:13-17 (ESV)

The reader witnesses in these texts the transformation of a theology that was misguided as God’s personal revelation of himself in a fallen creation had not historically occurred at that point. Job is learning the truth of God’s justice through his torment. The rising conflict builds to a climax of revelation of God’s holiness.

Throughout the dialog chapters of Job three to thirty-one, Job is talking to God, but God is notably silent. Chapter ten begs the question of why God is silent to Job’s cries for truth. Job speaks to God as if God is not present. “I will say to God, Do not condemn me; let me know why you contend against me.” — Job 10:2 (ESV). Job is alone in this dialog. God is absent. His words fail to speak. Yet one senses that God is answering Job in that the silence causes Job to ask more questions. The masterfully guided discovery within Job’s own spirit is firmly in God’s controlling silence.

God is absent from the chapters of dialog between Job and his three friends. As Job debates with Eliphaz, Bildad, and Zophar, the tension builds to God’s final purpose for Job in chapters thirty-eight to forty-two. As God speaks for the first time to Job, silence then shifts upon Job.

“Then Job answered the Lord and said:

‘Behold, I am of small account; what shall I answer you?

I lay my hand on my mouth.

I have spoken once, and I will not answer;

twice, but I will proceed no further.”

— Job 40:3-5 (ESV)

As God speaks to Job in the closing chapters of the story, the reader begins to see the plan of God revealed masterly. As God reveals himself in the whirlwind (38:1) it is evident that God’s purpose in Job’s misery is to show his purposes are not always knowable in man’s understanding. Job learns through the silence and ongoing questioning of God’s motives that God is Creator and all that is falls under the one who is. The concluding chapters of Job show that God’s character of omniscience does not stop with Job’s silence. By allowing Job to confess repentance in chapter forty-two, God’s purpose for suffering in Job is partly seen. Repentance is evidence of humility as necessary for relationship with God. Silence is not repentance and God guides Job’s circumstances to bring this mindset to surface.

Fear resulting from misguided philosophy is proved fallible to Job. The Accuser’s attempt to distort God’s truth of himself is likewise thrown into confusion. The value of the Book of Job contends that out of the silence man experiences with God, he thus discovers himself in relation with God. Blind terror becomes reverent sight and that is a beautiful thing indeed.

Has vs. Is: Comparing Dialogue in the Prologue of the Book of Job

Posted on January 12, 2013 by jesusmind

The prologue to the book of Job contains two similar scenes where the sons of God, the LORD, and Satan carry out similar, yet unique conversations. These interactions result in two wagers between the LORD and Satan. The first scene is found in Job 1:6-12. The second scene is recorded in Job 2:1-6. The first wager between the LORD and Satan focuses on all that Job possessed (Job 1:12). The second wager focuses on Job’s person, his bone and flesh (Job 2:6). The significance of these two scenes is important in understanding the drama that plays out in the rest of the book of Job. The struggle that ensues is between what Job has and who Job is. The overarching wager can be seen in the subtle question from the LORD as Satan is asked twice in the prologue, “Have you considered my servant Job?” God was perhaps also asking the question, “Has my servant Job considered ME?”

In the first scene recorded in the opening prologue, the sons of God come before the LORD. Satan tags along to stand among them. This implies that the pretender Satan wants to be part of the group that truly did belong as one who stands before the LORD in identity with him. Although the LORD initiates the challenge with Satan to consider Job (1:7), Satan returns the challenge to focus on Job’s livelihood. The resulting wager focuses on all that Job has as the basis for his loyalty to the LORD.

The second scene begins in similar dialog between the LORD and Satan. Yet, the LORD adds insult to Satan reminding him that Job’s integrity remains intact as Satan’s first challenge failed (Job 2:3). The tension of the second wager builds to a climax from the first wager that leads into the rest of the book of Job. The unfairness that Satan declares in 2:4 is the same declaration of Job throughout the drama. What transpires out of these first two scenes is a stage set for Job to wrestle with what is fair and what is not.

The evil that befalls Job after each scene between the LORD and Satan is worthy of comparison. All that Job has is destroyed by God himself. This is evidenced by the nature of the destruction detailed in 1:13-19. Two invading armies kill servants and take cattle, Job’s possessions. Job’s flock of sheep and their tenders are consumed by the fire of God from heaven. Job’s family faces death due to a strong wind, a natural force controlled by God. The evil and destruction that comes first is given to Satan to carry out, but God’s hand is clearly evident in the control of nature and nations. Although Job grieves, he does so in worship (Job 1:20). Job’s response to his tragic loss shows God as the victor in the wager.

In comparison, the evil that comes upon Job after the second scene is more personal. Whereas God is mentioned as the initiator of fire from heaven and wind in the first scene, Satan is specifically credited with the physical sores on Job in 2:7. Rather than taking Job’s wealth, Satan takes Job himself. Evil comes upon Job intimately and emotionally. Depression overcomes Job as strongly as the physical sores overcome his body. What remains consistent with Job in the prologue is his refusal to go against the LORD. He admits that both good and evil come from God and he receives both as granted. (Job 2:10).

Lastly, the arrival of Job’s friends in the prologue indicate an honorable intention in comparison to the resulting dialogue throughout the rest of the book. As Eliphaz, Bildad, and Zophar arrive in the scene, Job is wracked with pain and depression. These three friends are motivated to show compassion to Job as they respected him greatly. (Job 2:11). What begins in the prologue between the friends and Job as sincerity and compassion (2:13), quickly turns to confrontation (Chapters 3-31). “So these three men ceased to answer Job, because he was righteous in his own eyes.” (Job 32:1). A fourth character, Elihu, interjects in the confrontations between Job, his friends, and God. (Job 32:2-3). Elihu’s anger revealed to all four men their sin of pride in the eyes of the LORD. Elihu’s rebuke in chapters 32-37 introduces in like-kind the rebuke of God toward Job that come in chapters 38-41.

Job rehearses his knowledge of God throughout his lament (Job 3 – 31) as do his three friends as they ‘comfort’ Job. The dialog between these men show the opposing purposes of the wagers between the LORD and Satan. Satan’s wager is that Job (or man) cannot trust God. God’s wager is that Job (man) needs God in order to fully trust him.

Job’s confession in 42:5-6 reveals God’s overarching purpose in the evil that comes upon him. Although Job sought God’s forgiveness and favor, perhaps Job did not realize that he merely knew God through what he heard or was taught. “I had heard of you by the hearing of the ear, but now my eye sees you; therefore I despise myself, and repent in dust and ashes.” (Job 42:5-6). The worldview of Job and his friends centered on reward and obedience. Never had Job truly considered God. Never had Job fully “seen” God.

God’s wager with Satan was for the purpose of shaping Job into the servant he desired. God does not want men to merely hear good things about their Maker. Rather, God desires man to be the full imago dei and will allow evil circumstances to reshape man into his image. To be fully in the image of God is to see God and know the LORD as he truly is, rather than merely gaining good knowledge about God. Repentance is necessary to return to the LORD. Removal of all idolatry must occur in order to experience God personally and to call him LORD. All that one has must be cast aside so that who someone is emerges as the person the LORD desires. Man needs the LORD more than a solution to the problems facing him from day to day. Good times come and bad times replace them. But regardless of the circumstance, the LORD is.

The Drama of Ephesians; Imagination in the Drama of the Church

Posted on November 28, 2012 by jesusmind

Gombis, Timothy G. The Drama of Ephesians: Participating in the Triumph of God: IVP Academic, 2010. Kindle ebook edition.

Summary

Timothy Gombis sees Paul’s epistle to Ephesus in a manner that encourages imagination and faith. Since faith is the evidence of things hoped for, the conviction of things unseen (Hebrews 11:1), it requires faithful imagination to comprehend the spiritual warfare at work throughout God’s creation. God created the heavens AND the earth. Both are separate places, yet the same place. It is due to the war that rages in the unseen spiritual realm that the earth and mankind are in a state of fallen brokenness. God has gifted artists with the insight to see and showcase what most in fallen creation fail to see (Chapter 1, location 458).

Through the conceptual prism of imagination, Gombis approaches the exegesis of Paul’s letter to the Ephesians with creativity and insight. Paul exhorts the Ephesian Christians to not forget their need for salvation. It was the unseen evil powers that manipulated man to mistrust God and thus shatter God’s intended original design of intimate relations with his creation. The beauty of God’s created order fell into blind chaos. Yet, God’s love for man is so driven that he would not allow the brokenness to sustain. It was his divine initiative to cause his Son, Jesus Christ, to enter this world and redeem it. The love of God wrote the script of salvivic warfare and is the center of Paul’s letter to the Ephesians. Paul Gombis has written a fabulous exegesis causing the reader to envision Ephesians in a much more serious, yet cruciform way.

Strengths

The Drama of Ephesians begins with a stark look into spiritual warfare. This argument is correct, as pointed out by Gombis, in that spiritual warfare was prevalent in Paul’s contemporary Judeao climate. Yet, Paul’s emphasis on the gospel forced a refreshing new look at the battle raging by the, “…prince of the power of the air, the spirit that is now at work in the sons of disobedience” (Ephesians 2:2, ESV). Because of these waring powers, the church has a scripted role to play in the drama of God’s redemption of creation. Gombis emphasized the words of Paul that the faithful in Christ were destined by God before the creation of the world to be a key part of the spiritual warfare. It is the Church that battles the evil powers controlling God’s creation. And it will be through the Church that the evil power will finally fall.

Gombis emphasizes brilliantly that the language of spiritual warfare naturally brings images of strength and power. This is the commonly heard rhetoric of the contemporary American evangelical church. Yet, Gombis speaks clearly through his exegesis of Ephesians that although the God ordained role of the church is to combat the evil powers of creation, the combat plan looks much different. It is through cruciformity, that is conforming oneself in the image of sacrifice as demonstrated by Jesus on the cross, that the war will be won. Rather than strength and positioning for political power in the culture wars, the church is called to humility and weakness in order to overcome the evil powers.

This argument from Gombis is a refreshing change in the dialog among American evangelicals. Rather than rallying the troops to take back America, Gombis calls for humility and grace toward the culture. It is through cruciformity that God intends to capture his creation. “God calls the church o embody weakness and cruciformity.” (Chapter 7, Location 2563). The imagination is rife with images of wealth and power. What Gombis calls for is the reshaping of the Christian community’s imagination into the mind of Christ through humble service to the poor and grace toward the sinner.

Critical Evaluation

Although Gombis’ arguments for engaging our culture with humility and grace is correct, his take on the culture wars misses the point on the role of the church to embrace truth in relationships and what God calls society to be. His arguments concerning the approach of the church toward homosexual marriage is correct, yet misguided. If then, “The church is God’s temple, the place in which God dwells with his presence,” (Chapter 6, location 2058), then the lovingly, yet truthful stand on sin of any kind must not be expressed by the church with pleas of forgiveness for offense, but rather with loving truth.

Although the evangelical church has embraced politics over grace in many areas of the homosexual marriage debate, Gombis’ call for cruciformity and humility come across as surrender to biblical truth. Although the church has many areas in need of repentance, the political and cultural stand against a redefinition of what God calls marriage is important among our communities. If Gombis’ call for cruciformity and humility toward same sex marriage amendments were carried out to its fullness, then our church would run the risk of being forced by law to recognize sin as normal, i.e. same sex marriage.

However, Gombis is right in that if the evangelical church were forced to disobey any potential law concerning the performance of and recognition of same-sex marriage, then our reaction must be cruciform and humble. Suffering and persecution are not mentioned by Gombis in regards to the culture wars, but that is the inevitable result. Perhaps the church may face legal persecution concerning some areas of the culture wars, but we my face it with humility rather than aggression.

Conclusion

The Drama of Ephesians is a superb insight into the thoughts of Paul toward the Ephesian church. Rather than segment the letter into unrelated subcategories, Gombis has illustrated the overarching arguments of Paul as unified and direct. His application of Paul’s theology to the Church, of his day as well as contemporary American evangelicalism, is explained well. Love and compassion for the poor and the lost is imperative to the understanding of God’s intent for his Church. How the Church loves their communities is imperative to how God intends for the divine war to be won. Let us all pray that pastors and church leaders learn to see the role of the Church as warriors, yet as those God has called to be in the image of Christ. The Church is to be humble, loving, sacrificial, yet firm on the truth of the gospel.

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A pastor's thoughts on thinking with the mind of Christ.

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