"If God is sovereign, then his lordship must extend over all of life, and it cannot be restricted to the walls of the church or within the Christian orbit." Abraham Kuyper Common Grace 1.1.
Tuesday, 27 March 2007
Slavery = climate change?
Andrew Basden has a fascinating table here looking at some of the reasons against road use and air traffic - they look remarkably like those used against the abolition of slavery!
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Sunday, 25 March 2007
Saturday, 24 March 2007
Christianity and society
The Kuyper Foundation's journal Christianity and Society is now to be produced solely as a pdf. Back issues are available here.There are some great articles including Roger Henderson on how 'Abraham Kuyper became a kuyperian' (vol 12 (4)) and Colin Wright on 'Dooyeweerd made easy (well ...easier)' (vol 9(1)).
There is no subscription charge for downloading and printing off the journal. However, we ask those who do download it to consider making a donation to the Kuyper Foundation to enable us to continue our work.
Christians - the reluctant greens II
1. A failure to grasp the full implications of the cross
The cross and all that it signifies lies at the heart of Christianity. It was the only thing that the apostle Paul wanted to boast about (Gal 6: 14). The word ’cross’ has rich theological meaning and is used by Paul to symbolise all that Christ’s suffering, death and resurrection has achieved1 (cf 1 Cor 1:17,18; GaI5:11,6:12,14; Eph 2:16; Phil 2:8,3:18; Col 1:20, 2:14; for the sake of argument I am assuming Pauline authorship of Romans, 1 and 2 Corinthians, Galatians, Ephesians, Philippians, Colossians and the pastoral epistles). Paul, alone among early Christian writers, used the word ‘cross’ in this way.
Many Christians associate the cross with personal salvation – a term that never occurs in the New Testament. It is this association that undermines any desire for environmental action. Environmental action is seen to be totally irrelevant to the cross; the work of the cross deals with individuals’ sin and enables people to have a relationship with God. Hence the Christian’s priority should be to preach the gospel and bring individuals to God, or so the argument runs.
The cross does deal with the sin of individuals and it does enable them to have a relationship with God and in this sense it is personal. However, to restrict it to that limits the cross; the cross is good news for all of creation! It is all-embracing; it touches every area and aspect of life.
The work of Jesus on the cross is central to Christianity. It follows then that it is foundational to a distinctly Christian environmental ethic. Any environmental ethic that bypasses the cross forfeits the right to be called Christian. The apostle Paul in his epistles brings to light several theological implications which have great relevance to environmental action.
(i) The cross is cosmic in scope
To limit the work of the cross to dealing with ‘personal’ sin or salvation emasculates it. Jesus achieved so much more than this. Paul writing about the cosmic Christ in Colossians gives us its full impact.2 He describes Jesus as: the image of the invisible God; the firstborn of all creation; the creator of the heavens and earth; the means of, and the reason for, the creation of all things; the pre-existent one; the sustainer of all things; the head of the church; the firstborn of the dead; the fullness of God. It is in this context that he says of Christ, that he is the one, ‘to reconcile all things [Gk: ta panta] to himself, making peace through the blood of the cross’.
Not only is he the cosmic Christ, but his work on the cross is cosmic in scope. It reconciles all things (ta panta). Some theologians have tried to restrict this reconciliation to humanity, by suggesting that ta panta is the human creation. This is unjustifiable for two at least reasons. First, ta panta is defined in v20b as ‘things on earth or things in heaven’, and secondly and perhaps more conclusively, the use of ta panta elsewhere (see, for example, Heb 2:8-10 and Eph 1 :10) indicates that it means all things without restriction. Oliver O’Donovan describes ta panta as ‘the universe as a whole’. Eduard Lohse, commentating on Colossians 1:15-20, states that it ‘emphasizes the universal significance of the Christ-event by exhibiting its cosmic dimensions and by speaking of salvation for the whole world, including the whole of creation’. Hence nothing is exempt from its power; it has implications for the whole of the created order, whether it is humans, animals, institutions, the powers, Satan or the earth. It is on this foundation that any Christian environmental ethic must rest.
(ii) The cross vindicates creation
We have already seen that the cross redeems creation; it also declares God’s love for his world. ‘God so loved the world [Gk: kosmos] that he gave his Son’ (Jn 3:16). Because all of the creation is included in the work of the cross it shows the love that God has for it. It is in the cross that God reaffirms his ownership of the earth (Ps 24:1; Job 39). Humanity is not to be redeemed apart from the created order but with it5 Indeed the earth will be the scene of God’s total completion and consummation of the ages-although it will be a renewed and transformed heaven and earth (Rev 21: 1-2).
(iii) The cross deals with the consequences of the fall
When Adam and Eve fell in Genesis chapter 3, it had consequences not only for their relationship with humanity and God but also their relationship with creation. The earth became cursed: ‘Cursed is the ground because of you’ (Gen 3:17). There is some debate about the nature and extent of Adam’s ‘fall’. Did Adam’s rebellion affect humanity alone and leave the rest of creation unaltered or did it result in a fall of creation? Walther Eichrodt describes it as a decisive event which has ‘the characteristics of a “Fall”, that is, of a falling out of line of the development willed by God’. Several things are evident from the Genesis account. The fall had consequences not only for Adam and Eve’s relationship with God and each other but also with the earth: it became cursed as a consequence of the fall (Gen 3:17). On whether this curse on the soil was intended as a curse on the rest of creation the Scriptures are silent. It may be that Paul’s description of the creation as ‘subjected to frustration’ (Rom 8:20) is a reference to fallen creation. One thing, however, is clear: all relationships were in some way ruptured-the pre-fall shalom was broken. Sin affects the whole of the earthly creation; the whole of the created order suffers, and as a consequence the whole of the created order is in need of redemption.
The cross dealt with all the consequences of the fall. On the cross Christ completed a cosmic reconciliation (2 Cor 5:19), the relationships between humanity, God and the earth, were restored and the barriers of hostility were destroyed (Eph 2:14-18). We can once more experience shalom. This, though, has not happened automatically-it is to be fulfilled by the ministry of the body of Christ. We have been entrusted with this ministry of reconciliation (2 Cor 5:18). We are to bring shalom to the earth (Matt 5:9) by proclaiming the cross and resurrection of Christ.
(iv) The cross declares God’s victory over the powers
Paul’s use of the term ‘powers’ (Rom 8:23; Eph 6:12; 1 Pet 3:22) is ambiguous. Some take it to mean unseen demonic forces, others identify the powers as certain structures in society, such as the state, politics, the market economy, education and multinational corporations. It is perhaps best to see it referring both to unseen forces and the structures in society. These forces control and direct the structures and orders of society. It is these forces that lie behind much of the pollution and rape of God’s earth.
These powers, however, were created by Christ and were not created evil (Col 1:16)-they are part of God’s good creation. In some inexplicable way they became deformed by the fall. Jesus’ victory on the cross defeated the powers; he stripped them, exposed them to ridicule and led them out as a conquered enemy in a victory parade (Col 2:15),10 so that when he returns again they will be reconciled to him and will conform to the order he intended them to have. The structures of society will no longer be tainted by the fall. But now, because they have been dethroned by the cross, these powers have the potential to be transformed so that they can submit to the lordship of Christ.
(v) The cross makes us realists
The cross is also vital because it keeps us from two dangerous tendencies: liberalism and triumphalism.
Liberalism. Liberalism, with its skepticism of the miraculous and its optimistic view of humanity’s ability to save itself, dominated European Protestantism for over five decades. Its view of ‘progress’ saw the rise of a ‘social gospel’ and a kingdom that would be established on earth by human endeavour. But liberalism is a corruption of the truth, because the kingdom of God is the rule and reign of God which cannot be established by humanity. Furthermore, the gospel of the cross is not a ‘social gospel’ that sees Jesus merely as an example. Jesus does not only provide us with an example of how to cope under oppression or under injustice, although he does that. What we need is not an example to follow, but liberation. It is in the cross that Jesus provides us with a way out, that is, liberation and redemption from sin and all its consequences, both personal and global.
Triumphalism. An equal, if not opposite, error is triumphalism, the ‘Hallelujah! We are saved-we no longer need to suffer’ syndrome that characterises much of the ‘prosperity gospel’. It was in the very act of Jesus’ suffering and apparent defeat that the kingdom was established. The cross was not an easy victory; it involved the greatest act of sacrifice and suffering the world has ever seen. Victory came through suffering. The cross reminds us that in our struggle to care for the earth there will be no easy answers; in fact it will be an uphill struggle all the way, until Jesus finally returns and consummates what he achieved on the cross.
The cross then has manifold implications. Its significance to Christianity cannot be overemphasised. By failing to grasp its full implications we water-down Christianity; it becomes domesticated and irrelevant to God’s creation and the kingdom of God becomes other-worldly. It is to this misunderstanding of the gospel of the kingdom that I will look at in another post.
The cross and all that it signifies lies at the heart of Christianity. It was the only thing that the apostle Paul wanted to boast about (Gal 6: 14). The word ’cross’ has rich theological meaning and is used by Paul to symbolise all that Christ’s suffering, death and resurrection has achieved1 (cf 1 Cor 1:17,18; GaI5:11,6:12,14; Eph 2:16; Phil 2:8,3:18; Col 1:20, 2:14; for the sake of argument I am assuming Pauline authorship of Romans, 1 and 2 Corinthians, Galatians, Ephesians, Philippians, Colossians and the pastoral epistles). Paul, alone among early Christian writers, used the word ‘cross’ in this way.
Many Christians associate the cross with personal salvation – a term that never occurs in the New Testament. It is this association that undermines any desire for environmental action. Environmental action is seen to be totally irrelevant to the cross; the work of the cross deals with individuals’ sin and enables people to have a relationship with God. Hence the Christian’s priority should be to preach the gospel and bring individuals to God, or so the argument runs.
The cross does deal with the sin of individuals and it does enable them to have a relationship with God and in this sense it is personal. However, to restrict it to that limits the cross; the cross is good news for all of creation! It is all-embracing; it touches every area and aspect of life.
The work of Jesus on the cross is central to Christianity. It follows then that it is foundational to a distinctly Christian environmental ethic. Any environmental ethic that bypasses the cross forfeits the right to be called Christian. The apostle Paul in his epistles brings to light several theological implications which have great relevance to environmental action.
(i) The cross is cosmic in scope
To limit the work of the cross to dealing with ‘personal’ sin or salvation emasculates it. Jesus achieved so much more than this. Paul writing about the cosmic Christ in Colossians gives us its full impact.2 He describes Jesus as: the image of the invisible God; the firstborn of all creation; the creator of the heavens and earth; the means of, and the reason for, the creation of all things; the pre-existent one; the sustainer of all things; the head of the church; the firstborn of the dead; the fullness of God. It is in this context that he says of Christ, that he is the one, ‘to reconcile all things [Gk: ta panta] to himself, making peace through the blood of the cross’.
Not only is he the cosmic Christ, but his work on the cross is cosmic in scope. It reconciles all things (ta panta). Some theologians have tried to restrict this reconciliation to humanity, by suggesting that ta panta is the human creation. This is unjustifiable for two at least reasons. First, ta panta is defined in v20b as ‘things on earth or things in heaven’, and secondly and perhaps more conclusively, the use of ta panta elsewhere (see, for example, Heb 2:8-10 and Eph 1 :10) indicates that it means all things without restriction. Oliver O’Donovan describes ta panta as ‘the universe as a whole’. Eduard Lohse, commentating on Colossians 1:15-20, states that it ‘emphasizes the universal significance of the Christ-event by exhibiting its cosmic dimensions and by speaking of salvation for the whole world, including the whole of creation’. Hence nothing is exempt from its power; it has implications for the whole of the created order, whether it is humans, animals, institutions, the powers, Satan or the earth. It is on this foundation that any Christian environmental ethic must rest.
(ii) The cross vindicates creation
We have already seen that the cross redeems creation; it also declares God’s love for his world. ‘God so loved the world [Gk: kosmos] that he gave his Son’ (Jn 3:16). Because all of the creation is included in the work of the cross it shows the love that God has for it. It is in the cross that God reaffirms his ownership of the earth (Ps 24:1; Job 39). Humanity is not to be redeemed apart from the created order but with it5 Indeed the earth will be the scene of God’s total completion and consummation of the ages-although it will be a renewed and transformed heaven and earth (Rev 21: 1-2).
(iii) The cross deals with the consequences of the fall
When Adam and Eve fell in Genesis chapter 3, it had consequences not only for their relationship with humanity and God but also their relationship with creation. The earth became cursed: ‘Cursed is the ground because of you’ (Gen 3:17). There is some debate about the nature and extent of Adam’s ‘fall’. Did Adam’s rebellion affect humanity alone and leave the rest of creation unaltered or did it result in a fall of creation? Walther Eichrodt describes it as a decisive event which has ‘the characteristics of a “Fall”, that is, of a falling out of line of the development willed by God’. Several things are evident from the Genesis account. The fall had consequences not only for Adam and Eve’s relationship with God and each other but also with the earth: it became cursed as a consequence of the fall (Gen 3:17). On whether this curse on the soil was intended as a curse on the rest of creation the Scriptures are silent. It may be that Paul’s description of the creation as ‘subjected to frustration’ (Rom 8:20) is a reference to fallen creation. One thing, however, is clear: all relationships were in some way ruptured-the pre-fall shalom was broken. Sin affects the whole of the earthly creation; the whole of the created order suffers, and as a consequence the whole of the created order is in need of redemption.
The cross dealt with all the consequences of the fall. On the cross Christ completed a cosmic reconciliation (2 Cor 5:19), the relationships between humanity, God and the earth, were restored and the barriers of hostility were destroyed (Eph 2:14-18). We can once more experience shalom. This, though, has not happened automatically-it is to be fulfilled by the ministry of the body of Christ. We have been entrusted with this ministry of reconciliation (2 Cor 5:18). We are to bring shalom to the earth (Matt 5:9) by proclaiming the cross and resurrection of Christ.
(iv) The cross declares God’s victory over the powers
Paul’s use of the term ‘powers’ (Rom 8:23; Eph 6:12; 1 Pet 3:22) is ambiguous. Some take it to mean unseen demonic forces, others identify the powers as certain structures in society, such as the state, politics, the market economy, education and multinational corporations. It is perhaps best to see it referring both to unseen forces and the structures in society. These forces control and direct the structures and orders of society. It is these forces that lie behind much of the pollution and rape of God’s earth.
These powers, however, were created by Christ and were not created evil (Col 1:16)-they are part of God’s good creation. In some inexplicable way they became deformed by the fall. Jesus’ victory on the cross defeated the powers; he stripped them, exposed them to ridicule and led them out as a conquered enemy in a victory parade (Col 2:15),10 so that when he returns again they will be reconciled to him and will conform to the order he intended them to have. The structures of society will no longer be tainted by the fall. But now, because they have been dethroned by the cross, these powers have the potential to be transformed so that they can submit to the lordship of Christ.
(v) The cross makes us realists
The cross is also vital because it keeps us from two dangerous tendencies: liberalism and triumphalism.
Liberalism. Liberalism, with its skepticism of the miraculous and its optimistic view of humanity’s ability to save itself, dominated European Protestantism for over five decades. Its view of ‘progress’ saw the rise of a ‘social gospel’ and a kingdom that would be established on earth by human endeavour. But liberalism is a corruption of the truth, because the kingdom of God is the rule and reign of God which cannot be established by humanity. Furthermore, the gospel of the cross is not a ‘social gospel’ that sees Jesus merely as an example. Jesus does not only provide us with an example of how to cope under oppression or under injustice, although he does that. What we need is not an example to follow, but liberation. It is in the cross that Jesus provides us with a way out, that is, liberation and redemption from sin and all its consequences, both personal and global.
Triumphalism. An equal, if not opposite, error is triumphalism, the ‘Hallelujah! We are saved-we no longer need to suffer’ syndrome that characterises much of the ‘prosperity gospel’. It was in the very act of Jesus’ suffering and apparent defeat that the kingdom was established. The cross was not an easy victory; it involved the greatest act of sacrifice and suffering the world has ever seen. Victory came through suffering. The cross reminds us that in our struggle to care for the earth there will be no easy answers; in fact it will be an uphill struggle all the way, until Jesus finally returns and consummates what he achieved on the cross.
The cross then has manifold implications. Its significance to Christianity cannot be overemphasised. By failing to grasp its full implications we water-down Christianity; it becomes domesticated and irrelevant to God’s creation and the kingdom of God becomes other-worldly. It is to this misunderstanding of the gospel of the kingdom that I will look at in another post.
Thursday, 22 March 2007
Christians - the reluctant greens
In 1990 I co-wrote a book with Christopher Droop called The earth is the Lord's (Regius Press, 1990). In the intrests of recycling I thought I post some excerpts from the book.There have been many good theological and sociological studies on the reasons for the churches’ neglect of social issues. However, there has not, to our knowledge, been any study that deals specifically with Christians’ reluctance to get involved in environmental action. [This was written in 1990 when this was the case – Calvin B. De Witt has since written on this subject.] The purpose of this chapter is twofold: first to examine why Christians are reluctant greens, and secondly to expose and challenge non-biblical perspectives on life, so that the path can be cleared for the construction of a truly Christian response to environmental and ecological issues.
It is not the case that Christians have always been opposed to involvement in politics or social action. William Wilberforce, Lord Shaftesbury, Elizabeth Fry and the Salvation Army are testimony to the contrary. They were involved because of their Christian commitment. The reasons for what has been called the ‘Great Reversal’ (i.e. the withdrawal of Christian social involvement) are manifold. John Stott in Issues Facing Christians Today suggests five reasons:
- reaction against liberalism in the church;
- reaction against the so-called ‘social gospel’;
- the pessimism that followed World War One;
- the spread of pre-millennial dispensationalism, the modern idea that Jesus will ‘rapture’ the church at any moment, with the prediction that the world would get worse until Jesus finally returns; and
- the rise of middle-class Christianity and the resulting identification of Christianity with middle-class values.
Wednesday, 21 March 2007
Odds and sods
Apple Mac have hit back at the Vista wow adds:
[HT Digital inspiration]
Douglas Groothuis has another post on reading and a link to a paper by Jeram Bars on Francis Schaeffer.
Macht has some great recent posts on:
Christian eugenics , Christians and eugenics, redux and What is a creature?
21st Century reformation has a great video of Thelonious Monk playing Blue Monk
Short of blogging ideas? Then have a look at 101 great ideas that will make your blog sizzle from ihelpyoublog [HT lifehack]
David Field has a look at Tom Wright's views.
It looks like Google now offers a Presentation tool.
[HT Digital inspiration]
Douglas Groothuis has another post on reading and a link to a paper by Jeram Bars on Francis Schaeffer.
Macht has some great recent posts on:
Christian eugenics , Christians and eugenics, redux and What is a creature?
21st Century reformation has a great video of Thelonious Monk playing Blue Monk
Short of blogging ideas? Then have a look at 101 great ideas that will make your blog sizzle from ihelpyoublog [HT lifehack]
David Field has a look at Tom Wright's views.
It looks like Google now offers a Presentation tool.
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Saturday, 17 March 2007
Odds and sods
In July 2009 it's Jean Calvin's 500th birthday. The details for a quincentenary conference are here [HT Between two worlds]
More background on the recently deceased Herman Ridderbos are here, courtesy of PhilGons.com [HT Between two worlds]
Douglas Groothius has some tips on reading at his Constructive Curmudgeon blog. If I took seriously his point 12 I'd need a warehouse and be very poor!
Emma Darwin, Charles Darwin's wife, has her diaries online.
Free textbooks online from Freeload Press - but with adverts. [HT Google operating system]
More background on the recently deceased Herman Ridderbos are here, courtesy of PhilGons.com [HT Between two worlds]
Douglas Groothius has some tips on reading at his Constructive Curmudgeon blog. If I took seriously his point 12 I'd need a warehouse and be very poor!
Emma Darwin, Charles Darwin's wife, has her diaries online.
Free textbooks online from Freeload Press - but with adverts. [HT Google operating system]
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Friday, 16 March 2007
ASBO Jesus
The ongoing adventures ASBO Jesus is a great new visual blog by Jon Birch (ASBO, of course, being an acronym for anti-social behaviour order). Here's a great visual aid for Creation, fall and redemption from the blog:
Tuesday, 13 March 2007
Herman Ridderbos (1909-2007)
Herman Ridderbos the Dutch theologian and author of Paul: An Outline of his Theology died last Thursday. [HT Russ Reeves]
More details are here and here.
More details are here and here.powered by performancing firefox
Thursday, 8 March 2007
The fair tracing project
World Changing brings us a piece on 'The fair tracing project':
HT Matthew Bartlett
A group of computer scientists and economic geographers in the UK put their heads together over the last few months to address a challenge in food systems design. As they see it, the Fair Trade movement faces obstacles to widespread adoption due to an ongoing divide between Northern consumers and Southern producers, as well as a lack of direct, specific information for customers about particular products. Their Fair Tracing Project proposes to enhance the growth of equitable global trade systems by adding digital tracing technology to individual items so that they can be tracked, and their stories recorded, as they move from farm to table.
HT Matthew Bartlett
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Wednesday, 7 March 2007
Warburton on Satre mp3
Nigel Warburton, who blogs at virtual philosopher, has a short mp3 lecture on Satre's Existenialism and Humanism - or what Warburton maintains should have been called Existentialism is a Humanism.
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Christian Perspectives in Science
Calvin College's Christian Perspective in Science Seminar Series 'explores interactions between Christian faith and scholarship in the natural and applied
sciences'. A list of past (some with audio files) and future seminars are given here.
Past seminar speakers have included Alan Padgett, Brian Leftow, Charles Adams, Jaap Klapwijk, Ted Davis and Uko Zysla.
sciences'. A list of past (some with audio files) and future seminars are given here.
Past seminar speakers have included Alan Padgett, Brian Leftow, Charles Adams, Jaap Klapwijk, Ted Davis and Uko Zysla.
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Tuesday, 6 March 2007
Monday, 5 March 2007
Odds and sods
Charlie Cameron has now transferred all his material from numerous blogs to a wordpress site here.
Digital inspiration has a list of 10 common mistakes made by bloggers.
Technical tips: eConsultant highlights three useful sites of freeware and shareware:
More on the 'Jesus tomb':
Digital inspiration has a list of 10 common mistakes made by bloggers.
Technical tips: eConsultant highlights three useful sites of freeware and shareware:
More on the 'Jesus tomb':
- Ben Witherington
- Doug Blomberg guesting on Doug Groothius's Constructive Curmudgeon blog
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Fashionable dictionary
The folks at Butterfliesandwheels.com has bought us a fashionable dictionary. Here are some interesting entries:
Acceptance
Nice, warm, cooperative way of evaluating ideas, much better than argument.Accuracy
Exploded concept. Foolish, Platonic notion that we can get our facts straight.Argument
Assertion
Unpleasant, testosterone-driven method of supporting one's assertions, to be avoided in favour of acceptance.
1. Essential technique, replacing the need for argument and evidence.
2. To be greeted with acceptance, rather than argument.Assumption
Something to be examined when it is our opponent's and taken for granted when it is our own.Defensive
Adjective for someone who insists on disagreeing with me, and goes on disagreeing even after I've said how right I am.Demonising
Sharply criticising something that I approve of.Education
Brutal, violent intrusion of arbitrary material into the clean innocent heads of children, which should be left empty.Elitist
Someone who knows more than I do.Ideology
Ideas we don't agree with. Probably exploitative.
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Sunday, 4 March 2007
Talking philosophy on Dawkins
A new blog from the editors of TPM, Talking philosophy, has an interesting post on Dawkins:
At least it's not just the theists who think Dawkins is shooting atheism in the foot.
Message to Dawkins: If you want to take on religion, then there is something to be said for taking on the best versions of the arguments that can be made in its favour, not the worst versions.
At least it's not just the theists who think Dawkins is shooting atheism in the foot.
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Saturday, 3 March 2007
mindmaps
I love mind maps and concept maps. There are some great software that enable mindmapping- i have reviewed Inspiration 8 here for the ATM.
One web-based application for mindmapping is mindomo.
Here's a sample they created to help you learn mindmapping by doing. [HT lifehack]
NB contratry to popular belief Tony Buzan didn't invent mindmapping - Porphy of Tyros got there a while before him!
One web-based application for mindmapping is mindomo.
Here's a sample they created to help you learn mindmapping by doing. [HT lifehack]
NB contratry to popular belief Tony Buzan didn't invent mindmapping - Porphy of Tyros got there a while before him!
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Friday, 2 March 2007
Statistics and the Jesus tomb
Here are two great posts on the Jesus tomb and statistics:
- Magic Statistics
- Jack Poirier on Darrel Bock’s blog
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