Fluency

Proof that Jesus didn’t rise from the grave?

Back in February the Discovery Channel, with much hype, aired a documentary on the “Jesus tomb.” It has been in an out of the news since then.

While the documentary was new and slick, the issue was old.

For a good response, read Dr. Darrell Bock’s blog (http: // dev.bible.org/bock/taxonomy/term/1)

You can also see a four part video response on the John Ankerber Show (www.johnankerberg.org /TV/response-to-the-lost-tomb-of-jesus.html).

(This post was modified and the links removed due to spam)

We have been in the process of developing new curriculum.  Here is some of the rational and purpose.

Our goal is to develop fully devoted followers of Christ—disciples who know and apply the Word of God consistently and faithfully in all areas of life.

This requires faithful biblical teaching and relational connections.

Our curriculum must be designed to provide a foundation (Biblical/Theological/Practical) on which a framework of additional truths can be built—the foundation and truths then do not simply inform our world-view, they form it. Our theology is not simply informed by the Word, but is formed by it. And once our theology and world-view are formed by Scripture—they must be lived with integrity (wholeness).

To that end, the follow explains the driving forces behind our curriculum at Calvary Church.

Focus

God’s glory among the nations

The focus of our curriculum is the aim of our mission—to bring glory to God.

Therefore our curriculum content, teacher training and teaching methodology will seek to purposefully teach individuals to glorify God.

Therefore the content of the curriculum is the means, not the end.

Foundations

Knowing God and His Word personally

The foundational elements of our curriculum are a personal relationship with God (salvation) which is developed though a growing knowledge of Him by means of His Word.

Therefore our curriculum content, teacher training and teaching methodology will seek to help individuals understand the Bible’s authenticity, reliability and authority in all areas of life. That it is the primary means by which we can grow in our intimate understanding and passionate love for God and learn how to better respond to Him and His will in the context of community with other believers.

Fundamental Goals (Core Competencies: Know, Be, Do)

The fundamental goals or core competencies of our curriculum aim at transforming the whole person—mind, heart and hands.

Therefore our curriculum content, teacher training and teaching methodology will seek to not only be practical but purposeful.

Therefore, the content of the curriculum is the means, not the end.

Know

Fluency with God’s Word in Life Situations

An understanding of essential core beliefs (theology) and their impact on daily life, not just information but a heart knowledge of God and His Word that produces a fluency with God’s Word in life situation.

Therefore our curriculum content, teacher training and teaching methodology will seek to equip individuals with a meaningful, practical and usable knowledge of the whole of Scripture—equipping individuals to study God’s Word for themselves and in community, with the hope of creating a thirst for God.

Be

Grace transformed hearts motivated to love God and others

Our goal is God centered, Spirit directed lives lived with integrity and purity clothed in humility created by the grace received and therefore freely given.

Therefore our curriculum content, teacher training and teaching methodology will seek to challenge heart change not simply behavioral change resulting in authentic living within community for the sake of others therefore loving God and others with all that we are.

We believe that “being” what God wants us to be requires not only a personal relationship with God, but intentional growth relationships with others, forming a biblical spiritual family. These relationships will grow in availability, authenticity and accountability and will assist individuals through the spiritual transformation process.

Do

Impacting and Influencing others toward Christ

As we develop a biblical world view which produces intentional thinking and proactive living we seek to impact others believers and influence unbelievers towards Christ.

Therefore our curriculum content, teacher training and teaching methodology will seek to challenge individuals towards eager service, intentional reproduction, global perspective, relational priorities and faith driven living.

Therefore, the content of the curriculum is the means, not the end.

Framework (Scope and Sequence)

The framework provides structure to our curriculum. For groups that are constantly changing, as in our children’s ministry, the framework is consistent and repeated. For groups that are for the most part constant, as in our adult ministries, the framework will be flexible though always seeking to accomplish what our focus, foundation and fundamentals outline.

For specific Scope and Sequence please see additional materials by age group.

Without a cultural shift in our view of the priority of relationships—intentional, available, authentic (real) and accountable—individuals and the church will never be what God intended—a visible demonstration of His grace.

With all the diversity, dysfunction, discomfort and the disease of sin in our own lives only God’s grace and the Holy Spirit can change relationships.

Our job is to create the environment where people can learn how to be the church—be a biblical community—a biblical spiritual family.

We must create an environment that not only speaks about loving God and loving people but where people have the time to do it.

We must create an environment were unloving responses are not tolerated and because of love they are addressed, confronted and corrected—always with the desire of deeper more meaningful more productive relationships.

When the world around us sees this—they will be attracted to authenticity, they will want to be involved. They will know us by our love not our vision or methodology or doctrine.

Our foundational value—the glory of God proclaimed among the nations—must be supported, empowered and sustained by a deep love for God and for people.

This love is not soft or blind, on the contrary it is passionate, active and deliberate.

It overcomes a multitude of sins—but it does not ignore the sinner. It won’t leave the sinner untouched.

This type of relationship loves so deeply that it will refuse to sacrifice relationships for expedience, for the appearance of unity, for programs or purpose.

But it will not be sidelined by those who will not change—who antagonistically refuse to engage in loving relationships whether for a lack of understanding, or unwillingness to be uncomfortable or a desire for power or prestige.

These loving relationships must be at the core of all that we do—from committees, to boards, to staff teams, to program leaders, to teachers, to helpers—from clean up crews to leaders.

Love is the more excellent way.

Love is the mark of identity.

Love is the greatest command.

Love will endure.

I must love God

I must love my wife

I must love my children

I must love my neighbor

I must love the brethren

I must love the lost

I must love my co-worker

I must love my enemy

I must love my antagonist

I must love the least

I must love the hard to love

I must love!

How can we glorify God if we don’t make loving relationships the priority of the church?

How do we make relationships a priority not just a hopeful byproduct?

How can we make biblical community part of the process not just the outcome?

How can we evaluate our progress except through relationships?

When will we know if we are on target?

Show it—live it

Talk about it—teach it

Expect it—sacrifice for it

Program for it—change for it

Definition The atonement is the cross-work of Christ in which He once for all died (Sacrifice) in our place (Substitution) paying the price for our sin (Redemption) to satisfied God’s holy wrath (Propitiation/Satisfaction) allowing us by faith to be made new creature (Regenerated, imparting eternal life) by being declared righteous (free from all sin past, present, and future) in Christ (Justification) which enables us to have a relationship with God (Reconciliation) leading to a transformed life (Sanctification) empowered by the indwelling Holy Spirit.

Key Facets of the Atonement

Substitution means “in place of” or “in stead of.” God required payment for sin. Christ became the payment of the debt of sin by dying in the place of everyone. (Romans 5:6-8; 1 Peter 3:18; John 1:29; 2 Corinthians 5:14-15, 21; Galatians 3:13; Hebrews 9:28; 1 Peter 2:24)

Redemption means to buy or purchase or pay a price for something. In relation to our salvation, it means to pay the price which our sin demanded so that we could be reconciled. (Galatians 3:13; Romans 5:9) The picture is one of a slave market. Christ removes the sinner from the market, buying us through His death and purchasing life for us. (Ephesians 1:7; Romans 3:24) Redemption means people are redeemed from sin by the blood of Christ to freedom, which should be relinquished in slavery to the Lord.

Reconciliation means a change from a relationship of between hostility to one of harmony. The death of Christ changed humanity’s state of alienation from God to one in which He is now satisfied because of Christ’s death. Hostility is replace with harmony. (2 Corinthians 5:19; Romans 5:10-11; Peace with God—Romans 5:1)

Propitiation means to satisfy the righteous demand of God. God demanded death and Christ satisfied all of His righteous demands by bearing the penalty for sin–death. (Romans 3:25-26; 5:9; Hebrews 9:22; 1 John 2:2)

2 Corinthians 5:11-21 is an amazing, profound passage.

Profoundly deep, profoundly encouraging, and profoundly convicting.

Profoundly Deep

The message of this passage is the gospel, the simplicity with which Paul states it and the implications are staggering.

First, 5:14-15

For the love of Christ controls us, because we have concluded this: that one has died for all, therefore all have died; 15 and he died for all, that those who live might no longer live for themselves but for him who for their sake died and was raised. (ESV)

“one has died for all” While there are other passages that teach substitution, this is considered the clearest text (from a grammatical and lexical basis) to teach the substitutional nature of the atonement. The preposition “for” (huper, ὑπέρ) in this verse may be one of the most significant words in the New Testament. Even the standard lexicon state that it has a substitutional force.

While the believe in substitutionary atonement is not based on the preposition, the use of this preposition, “for” (huper), is significant and supports the case for substitution. It can have the simple meaning of “for the benefit of” it also has the force of “in the place of.”

Paul states that “Christ” (Messiah, the one who fulfilled all the Old Testament promises) died in our place. The God-Man died in my place. Because the wages of sin is death, I deserved to died. But He died in my place. How basic a truth–how profound a reality. The one who did not deserve to died, died for all who deserved to die. He did for me what I could not do for myself.

Paul returns to this concept in verse 19.

19 that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. (ESV)

Not only did Christ died in my place, that substitution allowed God to “not count their trespasses against them” because Christ’s death dealt with God’s holy wrath and provided peace (reconciliation).

Now, those truths are the basis of the Gospel and the next verse is what blows my mind. Not only did Christ take on humanity to become a substitute, the process of providing a relationship with God (salvation) gave us more than just forgiveness.

21 For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God. (ESV)

When I place my trust in Christ as my only means of salvation, not only am I forgiven, I am given Christ’s righteousness. Jesus became sin for me–I can’t even image how distasteful that must have been. I’m so accustomed to sin, He was sinless, holy, unstained. And in becoming my substitute, not only was my sin imputed to Him, His righteousness was imputed to me. Simple forgiveness would be wonderful, especially since it is without merit. I didn’t deserve to be forgiven. But to go beyond forgiveness, to justification–being declared righteous is amazing. I definitely don’t deserve that.

But beyond forgiveness and positional righteousness, this concept of “we might become the righteousness of God” is the enablement for living the way God intends for us to live.

Profoundly Encouraging

In light of the substitutionary death of Christ (5:14-15, 21) we become new creatures.

17 Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come. (ESV)

That is profoundly encouraging because it states it as a result. If we are in Christ we are new creatures, not, we some day will become new creatures. While we are not yet what we should be . .

2 Corinthians 3:18 And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit. (ESV)

We are new creatures.

Profoundly Convicting

Being a new creatures is not only encouraging but convicting. Because I am a new creature, I must ask myself, am I “being transformed into His image?” “Am I living for Him or for me?”

15 and he died for all, that those who live might no longer live for themselves but for him who for their sake died and was raised.

What does living for Him look like?

11 Therefore, knowing the fear of the Lord, we persuade others. But what we are is known to God, and I hope it is known also to your conscience.

18 All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation;

20 Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God.

When I am living for Him, I live for others.

I am a new creature transformed to live for Christ because He died for me.

I am a new creature transformed to live for Christ by living for others.

A friend shared this with me.

I don’t think I look like that–but maybe?!

Part 1

In response to a question by Brian (comment 1) and my response (comment 4), I wanted to review some basic beliefs and then look into an area I have not dealt with significantly.

In that earlier post I stated, “that God can not co-exist with sin” and a good friend challenged me on the precision of my statement and wondered how that statement could interact with theodicy.

For those not familiar with the concept a very basic definition: A theodicy is an attempt to understand how one can justify a belief in a good God in light of the existence of evil. (This may rightly be them most difficult question a Christian will face in dealing with a thinking seeker or thinking skeptic.)

First to finish the previous conversation, I asked a friend who has done much more thinking and writing on theodicy, and who teaches philosophy to help me out. Part of his reply is below.

In the most straightforward sense, the claim that God and evil cannot co-exist is clearly not true. God exists. Evil exists.

It is not even true that evil cannot exist “in God’s presence.” Consider: God and Satan in the book of Job, for example.

What is true, is that creatures who are unforgiven and unrepentant cannot live in communion with God (at all, let alone for eternity). That is the death of separation that sin imposes on us. Of course, that then raises the all-important question: why can’t unforgiven and unrepentant creatures live in communion with God? And the answer to that question will depend on your theory of atonement.

This insight raises questions in two areas of theology, theodicy and the atonement. I was going to start with some thoughts on theodicy and then pick up on the atonement issues. But having just taught 2 Corinthians 5:11-21, I’ll start with the atonement. (I know this will be too long for one post, so I’ve already labeled this part 1).

The subject of the atonement
The Doctrine of Atonement asks the Question:
How can a Holy God accept sinful man?
How can sinful man be acceptable to a Holy God?

The two questions focus on two directions of salvation:
God-ward aspect of salvation.
Since God is holy want can He do to accept sinful men?
What must God do?
What must be done for God?
The man-ward aspect of salvation.
Since man is sinful what can he do to be acceptable to a holy God?
What is required of man? (works, faith, etc.)

Definition
A definition of the atonement would be simple if we were using bumper stickers–”At one with God” makes a simple statement, but don’t answer may of the questions.

Throughout history there have been many theories of the atonement (which I’ll mention in a minutes) because at the point of defining the atonement we must understand:
Theology Proper–the study of God (His Character, standards and self-established rule of operation)
Christology and soteriology–the study of Christ (His nature, His work on the cross and His purpose)
Anthropology/hamartiology–the study of man and sin (his condition and resultant ability)
and in some ways ecclesiology and eschatology (at least personal eschatology).
And in each of these areas there is considerable difference of opinion.

So (contrary to what post modernism might want us to believe) our theology must be integrated (whole) and consistent. But not only should our theology of the atonement be consistent more importantly, it must be a reflection of Scripture.

At this point I feel the need to list a couple presuppositions:
God exists and has revealed himself in Scripture. He has revealed Himself to be orderly and devoid of self-contradiction. (What I am not able to explain is that the absence of self-contraction may not be the same as logical. That is, there are things that seem logical or logical deductions that may not be true because of other revealed truths.)

As theologians have sought to define the atonement some have put more weight on logic other on biblical texts, some depended on one particular metaphor others on clear propositional statements, etc.

So here are some of the categories into which theses theories fall:
View that have Satan as the object of atonement (Ransom to Satan and Recapitulation)
Views with man as the object of the atonement (Example and Moral Influence)
No object (Accidental theory)
Views with God as the object of atonement (satisfaction, Governmental, penal substitution)

There are additional new views to be discussed later.

I’m going to tip my hand by posting my definition of the atonement and then in the next post try to defend it.

1. The atonement is the cross-work of Christ in which
2. He died once (for all) (Sacrifice)
3. in our place (Substitution)
4. paying the price for our sin (Redemption)
5. that satisfied God’s holy wrath (Propitiation/Satisfaction)
6. allowing us by faith
7. to be made new creature (Regenerated, imparting eternal life)
8. by being declared righteous (free from all sin past, present, and future) in Christ (Justification)
9. which enables us to have a relationship with God (Reconciliation)
10. leading to a transformed life (Sanctification) empowered by the indwelling Holy Spirit.

Next time we’ll look at a several awesome passages, let me whet your appetite.

2 Corinthian 5:14-15 For the love of Christ controls us, because we have concluded this: that one has died for all, therefore all have died; 15 and he died for all, that those who live might no longer live for themselves but for him who for their sake died and was raised. (ESV)

2 Corinthians 5:21 For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God. (ESV)

God created us to be whole being. And we need to engage God as whole being, not just cognitively through study, but responding to our study with worship.

Here’s my brief definition of worship: Encounter and Expression

Encountering God for what He is and Expressing back to Him what I have seen. Not so much ascribing, but describing Him.

Worship music (psalms, hymns, and spiritual songs) helps me do this.

Ephesians 5:18-21 And do not get drunk with wine, for that is debauchery, but be filled with the Spirit, 19 addressing one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with all your heart, 20 giving thanks always and for everything to God the Father in the name of our Lord Jesus Christ, 21 submitting to one another out of reverence for Christ. (ESV)

So, here is another worship video from Hillsong. (Don’t hold me responsible for all their theology, and yes we should make sure that our worship songs are theologically correct.)

<
From The Inside Out
By: Hillsong United
Album: United We Stand (2006)

A thousand times I’ve failed
Still Your mercy remains And should I stumble again
I’m caught in Your grace
Everlasting
Your light will shine when all else fades
Never ending
Your glory goes beyond all fame

Your will above all else
My purpose remains
The art of losing myself
In bringing You praise
Everlasting
Your light will shine when all else fades
Never ending
Your glory goes beyond all fame

In my heart and my soul
Lord I give You control
Consume me from the inside out
Lord let justice and praise
Become my embrace
To love you from the inside out

Everlasting
Your light will shine when all else fades
Never ending
Your glory goes beyond all fame
And the cry of my heart
Is to bring You praise
From the inside out
Lord my soul cries out

In a post a few days ago, I concluded with SDG, so for the sake of completion, here are all five Solas of the reformation

Sola Scriptura Scripture alone–the Bible is to serve as the only source of authority

Solus Christus Christ alone–salvation is found only in Christ

Sola Gratia Grace alone–justification is grace alone, not based on effort/works

Sola Fide Faith alone–this justification which is by grace alone, is through faith alone

Soli Deo Gloria Glory to God alone–the whole of creation and all elements of the redemption process are for God’s glory

Some thoughts (definitely not exhaustive) and observations, starting with Sola Scriptura

Sola Scriptura Scripture alone

(You can click on the images to enlarge)

This had to be the focus of the Reformation because so much tradition had not just been added to Scripture but replaced it.

But is it true that we only use Scripture?

What about reason? Theology is a process of reasoning about what God has revealed. God, in His wisdom, did not give us a systematic theology text, but a revelation of Himself. Sometimes this revelation is through nature (general revelation, Psalm 19:1-6; Romans 1:18-21), sometimes through conscience (Romans 2:14-15), clearly through His Word (2 Timothy 3:16, 17; 2 Peter 1:21) and His Son (John 1:18; Hebrews 1:1-2).

The revelation through the Word is sometimes through narratives which reveals how a personal God interacts with man. These narratives are sometimes descriptive, not prescriptive. Sometimes His Word is in poetry, the language of emotion. At times through didactic, logical progressive thoughts. All these forms of revelation require us to reason. As we encounter God and His Word, we must process what we read.

A danger occurs when our logic and reason seek to determine what the text should say rather than working to understand the text. There are theological systems that are logical, but which are not biblical. That is, in order to be logical they make conclusions that can’t always be supported by Scripture, and I believe, at other times create contradictions. But those problems do not negate the need for reason.

But not only do we use reason, along with Scripture, we also involve tradition and experience. We never approach a biblical text without preunderstanding. We are not neutral. Everyone have presuppositions which form the basis of their thinking. While our preunderstanding can color our view of the world and the Word, the goal is not to become pre-suppositionless but pre-suppositionally self-critical. No matter how hard we try, we can’t see a text from a totally neutral perspective. But we must allow the text to mold, develop, change and correct our preunderstanding. Preunderstanding that may be caused by gender, ethnicity, culture, experience (and many more areas).

So, Scripture is the final authority, but we use reason and we have traditions and experience of which we must be aware.

These next two graphics picture how I think we develop our theological understanding. It should be founded on the Word and making a practical difference in my life. (I guess there could be things we believe, but don’t think about regularly or for which we may not have immediate applications–I’ll need to think more about that.) As I develop my theology I also evaluate my theology. My theological system should be consistent and therefore it helps me as I do exegesis. Since Scripture interprets Scripture my theology (the synthesis of my overall understanding of Scripture) helps me connect passages. But my theology should not force a passage to say something it does not say, nor ignore a challenging or difficult issue. When my exegesis and my theology are not consistent, I must evaluate both my theology and my exegesis. Sometimes admitting that there are things I can’t fully understand (the finite trying to understand the infinite). Those times I should celebrate the greatness of God and continue seeking answers.

Ideally we should always be in the process of “doing theology.” By “doing theology” I mean that theology should not be stagnant but dynamic. Not that we are looking for ways of discarding our theology, but of refining it. As we continue to study God’s Word and as the world changes around us, we must be able to communicate God’s truth into our world, responding to new or repackaged ideas.

God has been so gracious to give us His Word, to allow us to know Him–but it’s not just for us, or for a mental exercise, but ultimately for His glory.

May God be our passion, His Word our priority and His glory our purpose.

There are four other Solas, we’ll get back to them in later posts.

Additional thoughts on Romans 1:5

through whom we have received grace and apostleship to bring about the obedience of faith for the sake of his name among all the nations

Reflecting on the phrase, “for the sake of his name,” reminded me of two individuals.

One of my seminary professors (who also attend the same church I did) always ended his prayer by saying,

“for you sake, and for your reputation.”

That truly is the attitude we should posses in prayer. All my requests, all my intercession should be submitted to God–so that His name and His reputation are the most important.

The other individual is Daniel the prophet. Read Daniel’s prayer in Daniel 9, after confessing the sin of the people he continues:

16 “O Lord, according to all your righteous acts, let your anger and your wrath turn away from your city Jerusalem, your holy hill, because for our sins, and for the iniquities of our fathers, Jerusalem and your people have become a byword among all who are around us. 17 Now therefore, O our God, listen to the prayer of your servant and to his pleas for mercy, and for your own sake, O Lord, make your face to shine upon your sanctuary, which is desolate. 18 O my God, incline your ear and hear. Open your eyes and see our desolations, and the city that is called by your name. For we do not present our pleas before you because of our righteousness, but because of your great mercy. 19 O Lord, hear; O Lord, forgive. O Lord, pay attention and act. Delay not, for your own sake, O my God, because your city and your people are called by your name.” (ESV)

God’s reputation–the priority

God’s purpose–the focus

God’s glory–the goal