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Thursday, 04 September 2008 10:52 |
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Richard Mouw offered some brief and helpful thoughts on cremation on his blog, and it's resurrected some of my own recent wrestlings with this issue.
I think there are good “arguments” for and against the practice of cremation from a Christian perspective. I worry less about whether cremation poses any obstacles for God’s power to resurrect the dead, and more about how the practice can impact our attitude toward the physicality of life in the present. We do tend to treat our bodies as objects apart from ourselves, rather than part of our-selves. Pressing issues in bioethics offer plenty of good examples, and in the evangelical community it tends to be part and parcel of the larger world-denying rather than world-engaging spirituality. If ultimately, God's plan is to redeem our bodies and indeed all creation, how should that impact the way we treat our own bodies and the creation now? (Gilbert Meilaender has an interesting article on this issue, and he touches on cremation, in the February 2007 issue of Touchstone, called “Broken Bodies Redeemed.”)
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Thursday, 04 September 2008 10:16 |
In an address to a group at the Vatican yesterday, Benedict XVI, while reflecting on Paul's conversion, noted that Christianity "is not a new philosophy or a new form of morality. We are only Christians if we encounter Christ, even if He does not reveal Himself to us as clearly and irresistibly as he did to Paul in making him the Apostle of the Gentiles. We can also encounter Christ in reading Holy Scripture, in prayer, and in the liturgical life of the Church - touch Christ's heart and feel that Christ touches ours. And it is only in this personal relationship with Christ, in this meeting with the Risen One, that we are truly Christian." Though in some ways this is an unremarkable statement of mere Christianity, I think this succinct statement is a nice contradiction of the impression one can get of the Pope from American media. The composite picture of the Pope gleaned from mainstream media can make it seem as though he thinks of Christianity first and foremost as a set of moral restrictions. There are a few reasons why the media focuses on the Pope's comments on the conflict between mainstream Christian ethics and western libertarian morals. Obviously such comments seem newsworthy because they speak into the "culture war." And the continuity of basic Christian ethics across the Protestant-Catholic divide has, of course, been one basis for recent rapproachment between evangelical Protestants and Catholics. On that score, see the nice editorial from Richard Mouw in the New York Times, written during the Pope's visit to the U.S. last Spring. The audio of the Pope's brief comments yesterday can be heard here.
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Friday, 22 August 2008 00:00 |
For conservative Christians in the PC(USA), facing major challenges is nothing new. But the challenges we are accustomed to facing took on new proportions at the 218th General Assembly.
Though the technical implications of the Assembly’s decisions on sexuality remain unclear, the number and consistent character of those decisions speak with a clear voice. When the misguided statement on interfaith relations is added to the mix, not to mention the embarrassing lack of attention to Christian faith exhibited in the discussions leading up to these decisions, this GA has successfully pulled back the veil, so to speak, enabling us to see more clearly the situation we’ve been facing for quite some time.
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Wednesday, 20 August 2008 12:07 |
Just beneath the surface of recent events in Pakistan (namely the resignation of Musharraf in the face of imminent impeachment) lies the uncertainty about what the coming changes in governance will mean for the minority of Pakistani Christians. The following are a couple of news stories related to the developments in Pakistan:
http://www.mnnonline.org/article/11572
http://www.christiantoday.com/article/pakistans.christians.face.uncertain.future.after.musharraf.resignation/21252.htm
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Monday, 11 August 2008 11:56 |
Today's "morning Psalm" is a justly famous one, sometimes called "The Praise of David," for it exalts God with some of the most memorable phrases in the Psalms, such as "The Lord is gracious and merciful, slow to anger and abounding in steadfast love."
Prayer is an exercise in humility and surrender before the face of God, and to praise God is to exalt him with a bit of imagination, or beyond what we could imagine, as the Psalm opens by confessing "Great is the Lord, and greatly to be praised; his greatness is unsearchable" (v. 3). Any exaltation of God worthy of the name rises above the limited categories our minds possess. We cannot possess the greatness of God; we exalt God in his greatness. As Calvin puts it, David "intimates that we only praise God aright when we are filled and overwhelmed with an ecstatic admiration of the immensity of his power. This admiration will form the fountain from which our just praises of him will proceed, according the measure of our capacity."
Yet our praise is not an abstract exercise, the praise of an idea or animated by some unknowable characteristic of God. The praise of God's greatness is also specific, concrete, real to our experience: "on your wondrous works, I will meditate. The might of your awesome deeds shall be proclaimed" (v. 5-6). God is exalted in his immeasurable greatness by giving thanks for our experience of all of God's particular blessings. Calvin: "the greatness of God is not that which lies concealed in his mysterious essence, and in subtle disputation upon which, to the neglect of his works, many have been chargeable with mere trifling, for true religion demands practical not speculative knowledge."
Such praise should be echoed in our hearts beyond those times of abundance, when our hearts are naturally moved to spontaneously exalt the goodness of God. Praising God for his greatness seen in his wondrous works shapes our experience of life as much as it is a response to that experience. The "abundant goodness" of God (v. 7) is never separated from particular times and events of God's activity, but it does transcend them, as we are reminded: "One generation shall laud your works to another, and shall declare your mighty acts" (v. 4). The chorus of the faithful throughout the ages raises our vision above our particular context and beyond our particular time, sending us back into the present moment with eyes ready to interpret our reality differently.
Calvin: "Having said that he would speak of, or meditate upon God’s works, (for the Hebrew word, אשיחה, asichah, as we have elsewhere seen, may be rendered either way,) he transfers his discourse to others, intimating, that there will always be some in the world to declare the righteousness, goodness, and wisdom of God, and that his divine excellencies are worthy of being sounded, with universal consent, by every tongue."
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Saturday, 07 June 2008 22:16 |
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Tim Keller, Pastor of Redeemer Presbyterian Church in Manhattan, is one of the best "missional preachers" in the U.S. today (in my humble opinion).
The content of his preaching is somewhat "cerebral" -- engaging some of the most common intellectual challenges that both Christians and non-Christians face when seeking the face of God or the meaning of their existence. And this stands to reason: a big part of missional preaching is sensitively contextualizing the Gospel message, and Redeemer Pres. is made up largely of youngish, on-the-rise professionals in an environment that fancies itself as cutting edge.
It also means that Keller's preaching is often very helpful for those outside his congregation who have many of the same pressing questions. What's underneath our culture's best formulated objections to faith in Jesus Christ? How can we address them well? What unselfconscious concepts of God or humanity or salvation has the church embraced that have prevented us from being a counter-culture for the common good?
I haven't read it yet (trying to meet a dissertation deadline), but Keller has recently published a book that will be of interest to most Presbyterians who are seeking the missional renewal of the church. It's called The Reason for God: Belief in an Age of Skepticism, and can be viewed here on Amazon. The reviews of the book are quite good, and being familiar with Keller's approach, I'm confident it's a worthwhile and provocative read.
I also found that the Veritas Forum has both audio and video of a "talk" given by Keller on the topic of his book at a University of Chicago forum. Head over to the Forum's website and check it out. Part One of Keller's talk is here, and Part Two is here. |
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