Created on Tuesday, 26 July 2016 10:57
Written by Element Christian Church
This is a review that I did on my Goodreads page for the book Zealot by Reza Aslan, I thought it would be helpful for you as well.
A friend of mind read this review and said I sounded angry, I don’t think I am angry as much as frustrated. Let me start by addressing something that repeatedly comes up throughout the entirety of Zealot…We all have a bias. Each of us has a worldview that shapes how we process and analyze information. Research shows we are more likely to accept and gravitate toward people, things, and ideas that reinforce our beliefs. This is why critical thinking is so important...we must be willing to have our worldview challenged, but also be able to point to true evidence that reinforces it. Make no mistake when reading Zealot, Aslan has a bias, even though he claims not to. His bias is markedly strong on every page. When I read the book I had to put it down multiple times in order to avoid a metaphorical aneurism.
To be upfront about my own bias, I believe the Bible is a truthful, historically valid collection of writings, and that Jesus is the Son of God. I believe these claims have withstood time and the opposing arguments (like Reza Aslan’s) along the way. I wrote this review only after a former youth group kid shared his review of the book and stated, “Zealot is an attempt to look at the historical Jesus of Nazareth. Rather than looking at the founder and reason for Christianity, Aslan looks at Jesus the political revolutionary.” As I said, I had previously tried to read through the entire book, but put it down because it brings up the same arguments that have been disproved for the last 150 years, after the review of this young man, who I love dearly, I finally finished it. I assumed where the book would be going, and it turns out, I was right.
Most of my comments throughout this review are made at the times when I put the book down out of frustration with Aslan’s bias, it is why many of the things I say have a frustrated tone. If I could sum up this review in a few words, they would be this: “Aslan claims the New Testament writers were biased in their testimonies about Jesus, but he (Aslan) claims to be unbiased…he is full of BS.” That’s it. Throughout the book, Aslan shows his bias in how he masterfully twists biblical book order, phrases, verses, and history to fit his particular worldview, and yet consistently acts like he is not doing that. You lose credibility as an author if you can’t even cop to your own bias. Many people, if they are not aware of what he is doing, can easily be swayed by his less than true arguments.
As an example, Aslan, at the very beginning of the book, completely dismisses ALL of the apostle Paul’s writing in one paragraph—simply because Paul believed and taught the virgin birth, Jesus’ atoning death on the cross, and the resurrection. Seriously, just ONE paragraph to dismiss one of the greatest scholars in the ancient world. However, Aslan has to do this because the rest of his claims wouldn’t stand up to Paul’s theology. If that doesn’t scream “bias,” I don’t know what does. How about Aslan’s central premise (common among liberal scholars) that the synoptic Gospels took their information from an outside document known as “Q”? The “Q” hypothesis argues that Matthew, Mark, and Luke may not have even known each other, and that the Gospels were written after the fall of Jerusalem (70AD – or CE, depending on how you like to refer to the current age); they were a collusion of the church to deify Jesus and fit its theological structure. The biggest issue with this theory is that we have thousands of documents, fragments, and pieces of the synoptic gospels, but not one shred of evidence for the “Q” document/source material other than a bunch of liberal scholars saying “it must exist” because they cannot believe the New Testament could have been written any other way…can you say “bias?”**
Read more: Book Review: Zealot
Created on Tuesday, 19 July 2016 10:07
Written by Aaron
A few weeks ago Eric Djafroodi gave a message about Stephen’s sermon in front of the religious leaders of his day. Stephen was the first deacon in the Church that was martyred for his faith. As I sat in service listening to the message, various things struck me and I wrote a short blog about it (you can find it here
). As more time has passed, I keep thinking how brilliant Stephen was because he used his culture’s metaphors to explain the Gospel in a tangible way.
I originally wrote about how we (not metaphorically) need to understand what God is doing in real world sense of living on mission by being a blessing. After I wrote the blog I had a couple people ask what our current cultural metaphors are today.
The word “metaphor” itself comes from a root that means “to transfer,” where we transfer the idea of one thing onto another to give it more meaning. Like if you are into NASCAR and someone jumps out into the lead, sometimes people will say, “He took off like a rocket.” The imagery gives more detail to what you are talking about.
Our culture has metaphors that explain how people see the world today; it is important to identify those metaphors in order to communicate effectively. After all, we want people to be able to connect with what we have to say, especially in terms of the Gospel. Currently (and this will date this blog years from now), the term LEMONADE is making a comeback because Beyoncé just released a critically acclaimed album with that title. This title is a reference to the adage: “When life gives you lemons, make lemonade.” Her album has resonated with a whole culture that is struggling, in their own way, to be heard.
Martin Gannon, from the University of Maryland, writes, “A cultural metaphor is any activity, phenomenon, or institution with which members of a given culture emotionally and/or cognitively identify.” It is important to realize that metaphors will come to represent the underlying values of a culture. Sometimes when we feel out of touch with the “language today,” it is simply a misunderstanding of metaphor. Everyone is looking for a way to connect…and as Christians, we must remember that part of speaking the Gospel into culture is knowing the right words to use for connection and meaning.
The Apostle Paul used the metaphor of a BODY to describe what the church is meant to function like in 1 Corinthians 12:12-31. I’ll just quote verses 12-13: For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. For in one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and all were made to drink of one Spirit
. With Paul’s words in mind, listen to much of what our society is saying today. Recently, the Huffington Post shared an article titled “Are We All One?”—obviously with a whole different connotation than the Bible, but this speaks to humanity’s ingrained desire to connect.
Paul writes in 1 Corinthians about the diversity in who we all are and how we can still connect and function together when centered on Jesus. One body with many parts can speak directly to the racial divide our country is experiencing today. How do we do this? We understand the metaphors of how people are looking to connect (tolerance, mother earth, all one) and speak plainly about how the only way everyone will ever work together will be by centering on Jesus and not on ourselves. The 2000-year-old metaphor that Paul used, a diverse body made up of many different parts living for the Gospel, is still just as fresh and relevant as an image today.
Acts 17:22-23 So Paul, standing in the midst of the Areopagus, said: “Men of Athens, I perceive that in every way you are very religious. For as I passed along and observed the objects of your worship, I found also an altar with this inscription, ‘To the unknown god.’ What therefore you worship as unknown, this I proclaim to you.
Paul, in Athens, notices how the culture was worshipping; he doesn’t demean or talk down to them, but simply takes their language and moves it to Jesus and the truth. Instead of telling those around us what they need to hear in words they do not understand, we must speak truth by noticing the words that are used.
I would challenge you to be more aware of the common images and themes that are so prevalent in our culture today. As believers, we should constantly be thinking about how the Gospel speaks and applies to those themes. Ask yourself, or better yet ask God in prayer, how can you “translate” the Gospel to our culture so that it is clear and relatable without compromising the truth?
Created on Tuesday, 12 July 2016 12:44
Written by Aaron
Last week one of our Elders sent me a prayer that was written by Ravi Zacharias and posted on their website www.rzim.org.
We thought that after the tragedies in the past few weeks, with our country more divided by death and confusion, we as God’s people must remember to be peace makers and seek the welfare of others. We will do this by lifting up everyone, victims and families, in prayer before our great and good God. Please take time to pray for Jesus to grow us into greater unity through the tragedies.
Here is the prayer by Ravi Zacharias in his post: A Prayer on this Day of Shock and Heartbreak. We offer it to you as a prayer of lament and hope.
God, our heavenly Father, our minds go back to the day when Jesus knelt beside his beloved city and wept, “If you, even you, had only known on this day what would bring you peace—but now it is hidden from your eyes” (Luke 19:42).
We sense so deeply the same reality. We weep for our cities even as we bury our dead. The sound of gunfire is the grim sound of what has already shattered our relationships. We are witnesses of distrust, revenge, and anger. We see no one to lead us and guide us. To whom shall we go?
Our differences seem to lead us even farther apart. Oh, Lord of miracles, do what only you can do to save us from ourselves. Give us men and women who will lead us to reconciliation. Give us leaders who will bind us up to heal our wounds, not those who will only incite more hate.
Give us voices that will bring hope and not despair. Please comfort the bereaved and give humility to the ones who are resistant to your ways. Give us pause so that we might sit back for just a few moments to look to you before we look at our impulsive solutions.
We shed another’s blood when we are without answers. You shed your own blood as our only answer. We kill, buried in despair. You rise, giving us hope.
You told Peter to put back his sword and you restored the one wounded. That’s what we long for. A reprimand to the one who would injure and a healing within the one injured. God of miracles, please do it again. We need you. Our nation needs you. Our leaders need you. Many a home today will not have a loved one returning. Without you we have no hope. With you all things are possible—even for beauty to come out of ashes. We pray for the day of unarmed truth and unconditional love. Please answer our prayer.
In the name of Jesus your Son, our only Savior, we ask this.
Created on Tuesday, 28 June 2016 10:27
Written by Aaron
I try very hard to look at the Bible objectively, to teach you as best as I can so you will see the Scriptures as they were meant to be seen, but I also know that is somewhat impossible. I don’t say that to diminish your trust in my teaching or your trust in the Bible; I say it because we must be careful to read OUT of the Bible what God wants said, and not IN to the Bible what we want it to say.
I recently had an experience of running into someone I haven’t seen in a couple of years. They had become “hyper-spiritual,” and I do not mean that in a good way. They had begun to look for numerical patterns in the Bible (we call this numerology). They took pictures of the clouds to look for signs from God, and they believed that when everyone “really” trusted Jesus they would all agree with him. It’s easy to dismiss someone like this as crazy, because they talk crazy, ask questions they don’t want a response to, talk over you, and become very adversarial, but I know my calling as being a witness for Jesus is to always steer people back to Him.
The Bible’s focus isn’t about numerology; the Bible’s focus is Jesus. When we get caught thinking God has hidden messages in the Bible, we miss the main point of why we have the scriptures at all.
As I said, our experiences shape how we read and interpret the Scriptures, that is why we must always come back to prayer and listening to God’s Spirit. Christopher Hall wrote a great article about this when he wrote a review of Randolph Richard’s book: Misreading the Scriptures with Western Eyes. Our culture will help us see some things very clearly, but can also distort other things altogether.
In the article, they point out that even simple details in the parable of the prodigal son can be overlooked. “When 100 North American students were asked to read the parable and retell it, only six mentioned the famine the prodigal experiences away from home.” Americans forgot the famine and the hardship that pushed the young man to return home because, as the author suggests, “Most Americans simply have not experienced terrible famine.” When they had 50 Russians read the parable, “42 out of 50 mentioned the famine.” In Russia’s cultural history, World War II brought famine and starvation that rooted itself deeply in their collective consciousness. Both of our cultural contexts determine what stands out to us in a passage of scripture.
I used to go to a Bible study where the leader would have us all read through a passage from the Bible and then ask, “What does this mean to you?” If I was in an ornery mood (which was often), I would start right in by being a loud-mouthed sarcastic participant, but if I wasn’t “in a mood” most of the room would stay quiet for a few minutes before someone would eventually say, “To me, this passage is saying _____.” People would start to answer, but not out of any source of knowledge from the actual scripture; they would answer out of their heart’s emotional response (which usually resulted in less learning and more ignorance).
Don’t misunderstand me, I think it is great to talk about how Scripture impacts our hearts. It is great to ask what a passage means, but as Hall says, “To make the individual Christian the starting point for interpretation and the center of a text's meaning—the Western pattern—is problematic.” In the book Misreading Scripture with Western Eyes, they point out two main dangers in this approach:
- If we, as a people, make ourselves the center of the search for truth in a passage of the Bible, we will skew things in our own direction and miss what the text is actually saying. The passage may very well be challenging us! We will, as I said earlier, read in to the text the things we want instead of allowing the text to examine and change us. The author says, “This…leaves us basing our Christian life on less than the full counsel of God."
- The me or “I” centered approach to looking at the Scriptures confuses two words: application and meaning. We must understand that we are not the focus of Biblical texts—Jesus is. Yes, we are made in the image of God, Jesus did come to save us, and the story of redemption includes us as God’s people, but we must always first ask how a passage reveals Jesus. If our first question is “How can I apply this to my life?”, we will skip the meaning and be self-centered on application (not that application is a bad thing).
A major problem with how the Church in America has taught the Scriptures is that it is a very man-centered view. We tend to make people the point, and not God—who made people, revealed Himself, and calls us into relationship with Him. When we make the Scriptures man-centered, we will assume there are hidden messages, secret codes, and the ability to “unlock” all we have ever dreamed. But if the Scriptures are about God being first, they will change our whole view and we will begin to realize that Jesus is the author and finisher of not just our faith, but the Scriptures as well.
Let’s not forget Jesus’ words in John 5:39-40 You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me, yet you refuse to come to me that you may have life.
Created on Tuesday, 14 June 2016 00:00
Written by Aaron
If you just read the title of this blog and thought, “Did Marianne’s cat walk across Aaron’s keyboard?” the answer would be a resounding, “No.” Sometimes I get in these moods where I want to just write something for the fun of it…that usually means something no one else really cares about, like theological words and phrases.
When the Magisterial Reformation of the church occurred, some wonderful bits of theology were emphasized to the “common” people. The reformers (like Calvin, Luther, Zwingli, and Simmons) wanted normal everyday people to understand more of the truth of the scriptures. This resulted in an emphasis on what were known as the “five solas
.” The word “sola
” means “alone,” but unlike getting lost in the woods, this use of “alone” means “by itself and no other.” Here’s an explanation of each of the five solas:
Sola Fide – Faith alone. We are justified before God by faith alone. (Rom 3:28)
Sola Gratia – Grace alone. We have no claim upon God and He saves us by His grace. (Eph 2:8)
Solus Christus – Christ Alone. There is no human achievement that takes the place of Jesus and His work. The Reformers loved to say over and over, “Justification is by grace alone through faith alone because of Christ alone.” (Acts 4:12)
Sola Scriptura – Scripture alone. The Bible is our authority, not Popes, churches, traditions, or councils. When men contradict the Scriptures, we are to remain faithful to the Scriptures. (2 Tim 3:16-17)
Soli Deo Gloria – To God alone belongs all glory. God does all things for His glory and so should we. (Romans 11:36—For from him and through him and to him are all things. To him be glory forever. Amen.)
If you would like a more in-depth (but still brief) explanation, you can check out this short article on the Gospel Coalition website: (https://blogs.thegospelcoalition.org/scottysmith/2007/12/03/the-solace-of-the-reformation/
When we say “sola means alone,” it means by itself in a good
way…not in an eating-lunch-by-yourself-kind-of-way. These things alone are sufficient for a fruitful understanding and practice of the Gospel. The Protestant church has held these solas
as foundational to who we are in a “deep rooted faith in God” kind of way, but some people forget that Martin Luther added a sixth sola while defending himself at the beginning of his time as a reformer.
On October 31st
(What? Halloween?), 1517, Martin Luther wrote his famous 95 Theses that he nailed to a church door in Wittenberg. These words were mainly to combat the selling of indulgences by the Catholic Church. (Indulgences were pardons you could buy to make up for your sins). The posting of questions was not something new, and most historians agree that Luther was shocked that his 95 Theses caused the stir that they did. However, we’re glad today that they had such a strong impact. Luther’s challenge to the Church was to essentially change its ways, because Jesus alone (Solus Christus) paid for our sin.
On April 26, 1518 (no one ever said the Church was fast at doing anything), Luther was called upon to defend himself and he did so in what we call the Heidelberg Disputation. In this disputation, Luther laid down the principle of Crux Sola Est Nostra Theologia
(“the Cross alone is our theology”). Luther, in this sola,
was not discounting the birth or the resurrection of Jesus; he was directly combating the idea that you could buy your way into God’s graces. He was saying that Jesus alone (Solus Christus) paid for our sin at the Cross (crux sola).
Luther pushed for an understanding that all human history comes to a head at the cross of Christ and that without a proper understanding of the Cross, we will misunderstand everything else (even the other 5 solas
). I think for us, an understanding of the centrality of the Cross is also more important than most people realize. The Cross is where Jesus paid for our sin. The Apostle Paul uses many metaphors for this:
For those who get focused on the temple, he uses the words sacrifice or atonement (Rom 3:25)
For those who love the law, he uses the word justification (a legal term)
For those who love relationship, he uses the word reconciliation
Scot McKnight wrote, “The metaphors Paul chose determined the problem they addressed: if the word is redemption, the problem is slavery; if the word is sacrifice…the problem is sin…; if the word is reconciliation, the problem is alienation.”
The cross is the means of liberation, reconciliation, justification, and atonement for our sin—not the church, not men, not worship, not law—only the work of Jesus through the Cross.
We are a people who must understand Christ’s sacrifice in a sola
type of way. If we do not understand the Cross, we will preach a false gospel that elevates people as being central AND ALSO begins to slowly demonize God Himself for requiring a sacrifice of us. Our sin required a sacrifice, but God Himself stepped into human history to BE that sacrifice. This is why “justification is by grace alone through faith alone because of Christ alone
” changes everything. The truth of these words is given to us throughout the entirety of Scripture (Sola Scriptura), and God is the one who gets all the glory (Soli Deo Gloria)…but an understanding of the Cross of Christ (Crux Sola) is what brings it all into proper focus.