In the mid-1990’s a Theology professor at Duke Divinity School, named Richard Hayes, wrote a book called The Moral Vision of the New Testament: Community, Cross, New Creation, A Contemporary Introduction to New Testament Ethics. It made waves in the Evangelical world because it was the first time a relatively liberal theological scholar took a definitive stance on the biblical sexual ethic. For decades conservative Christian scholars and pastors have cited Hays’s work in this book as evidence that scripture speaks clearly on issues concerning human sexuality and morality.
There were other, more conservative, names that had come to the same conclusions as Hays prior to and after his book was published. However, the very fact that someone of his pedigree, hailing from such a scholarly institution as Duke University, so unequivocally stood on the orthodox understanding of scriptures concerning sexuality was seen as a sort of ace in the hole against the arguments of affirmation theology.
In his 1996 book Hays said this:
“Thus, in view of the considerable uncertainty surrounding the scientific and experiential evidence, in view of our culture’s present swirling confusion about gender roles, in view of our propensity for self-deception, I think it prudent and necessary to let the univocal testimony of Scripture and the Christian tradition order the life of the church on this painfully controversial matter. We must affirm that the New Testament tells us the truth about ourselves as sinners and as God’s sexual creatures: marriage between man and woman is the normative form for human sexual fulfillment, and homosexuality is one among many tragic signs that we are a broken people, alienated from God’s loving purpose.” (The Moral Vision, pgs. 399-400)
But Wait, There’s More
Recently, however, Richard and his son Christopher, a professor at Fuller Seminary, published a book called The Widening of God’s Mercy: Sexuality within the biblical story. In it, Richard and Christopher lay out an argument for repudiating Richard’s previous work and leaning into affirmation theology. This seismic shift was heralded as a possible inflection point in the Evangelical Church’s defense of the biblical sexual ethic.
The book’s premise relies on understanding that God changes his mind throughout the history of scripture:
“Although these stories (OT stories, particularly Moses) are told as if God is ‘learning on the job,’ the portrait they create is consistent with a recurring image of God throughout the Bible. Even where judgment seems to narrow the scope of blessing, there are signs of the wideness of God’s mercy. God’s plan for the world is broader than some think.” (pg. 48)
God’s changing of mind and widening of his circle of inclusion is used throughout the book to support the claim that the next step in this widening work is through the full inclusion of LGBTQ+ people and their lifestyles:
“Those who do not conform to traditional expectations for sexual orientation should be the next to be explicitly included, as an extension of this ancient and traditional process.” (pg. 4)
In this book review, I will look at what it seems Richard and Cristopher intended to accomplish, the arguments in the book, and, as always, what the book does well and what it does poorly.
Purpose of the Book
Some might believe that the purpose of this book is to change conservative minds, but this is not the case. Richard and his son seek not to change staunch conservatives but to give hope to those in the middle or to the left on the issue of sexual identity and Christianity. The book is also meant to serve as a salve on the wounds of those who have felt alienated by the church’s traditional position on human sexuality. Thus, this is not an academic book, unlike Richard’s first work in 1996, but is, instead, a book focused on empathy, shifting the narrative in the conversation, and extending an olive branch to people either firmly in the affirmation camp or those that are on the fence.
At the outset, Richard and Christopher do not hide the ball as far as that is concerned:
“The reader will find few footnotes” (pg. 4).
“This book also starts from the recognition of the harm that modern conservative Christianity has done by fighting battles that God doesn’t call us to fight” (pg. 5).
“… after I suggested we write this book, he asked me, “who is the intended audience?” And I said, “Maddie.” That’s my daughter, whom we have raised to appreciate the strength that comes from diversity and who can see very clearly that the future will have no patience with debates over human rights for those whose sexual orientation does not conform to ‘traditional’ standards” (pg. 16).
Clearly, this book is not intended to convince me. And it did not, as that was not its aim.
What this book does well
Care for the LGBTQ+ Community to Come to Jesus
The book strikes a tone of love and care for people in the LGBTQ+ community. It shows a care for their eternal souls and is seemingly meant to serve as an apologetic for them to come to faith in Jesus Christ even if they have been hurt by the theology and/or actions of the Church in the past.
“…but the book is also for those who are already convinced that LGBTQ people are just as good as straight people but who are unsure about God and Christianity… To them -perhaps to you- we say: You’re not crazy to think you and yours are created equal and loved equally by God” (pg. 16).
I appreciate the heart of two individuals who desire to see all come to faith in Jesus Christ and seek to remove any unnecessary obstacles from their path. The question becomes though, what is necessary and unnecessary for the gospel? I have often said that homosexuality and LGBTQ lifestyles are the one sin the church has often told people they need to solve prior to coming to the cross of Christ. This is wrong and harmful. In that much, I agree, but going the extra step to affirm certain lifestyles because otherwise it would cost too much for people to follow Jesus, that is a bridge too far.
Jesus himself said we need to count the cost (Luke 14:28-33), so it is not readily apparent that the obstacles of a biblical sexual ethic should be glossed over. That being said, I believe Christopher and Richard’s heart for people not of the faith is on full display throughout the book. They have clearly been impacted by the stories of pain told to them by people in those communities and I resonate with that.
“A gay acquaintance tells the story of when he was first coming to grips with his sexuality as a grade-schooler, and his Sunday school teacher gave the class a coloring sheet with a little messy kid on it and the words, ‘God don’t make no junk.’ Most of the sheets probably wound up in the trash fairly soon, but he hid his under his bed. He would take it out occasionally, when we needed a reminder that he had been created as he was, and he’s never forgotten it. No one forgets when the church manifests the love and joy that God feels toward creation; nor do they forget when it doesn’t” (pg. 36).
“My own experience of participating in a church where gay and lesbian members were a vital part of the congregation’s life and ministry has caused me to stop and reconsider what I wrote before” (pg. 10).
“The more we have listened to friends, to our fellow Christians, and to respected voices in the culture more broadly, the more we have been compelled to recognize a tidal wave of evidence that same-sex attraction and partnering is, for some people, hardwired into their identity. And, at the same time, we recognize that the gifts and graces of the Holy Spirit are abundantly present among our LGBTQ friends. That being so, we find ourselves compelled to say, along with Peter, “Who are we that we can block God” (pg. 213-14).
These personal experiences (Christopher shares, at length, multiple experiences of students at Fuller early in the book) seem to be the impetus for such a change of mind. Experience is of seminal importance throughout the book, and reading scripture through the lens of experience seems to be the preferred method. The desire is admirable, the empathy understandable, but the theology and methodology is flawed.
Unity of the Church
Another thing that seems to bother both Christopher and Richard is the division over this issue. In multiple spaces throughout the book, both authors indicate a desire to move beyond these debates and to the more important matters of the law of Christ. They see the fracturing within the church, rightly, as a bad thing. The divisiveness over such issues seems paltry and unnecessary to them.
Ultimately, it seems one of the goals of their book is to encourage people to let go of division and arguments so we can move forward much like the early church did with food sacrificed to idols.
“The repetitive arguments about the same set of verses, and the meaning of specific words, have reached an impasse; they are superficial and boring” (pg. 2).
They find exegetical arguments counterproductive to the unity of the church on these issues and thus, they do not make many, if any, throughout the book:
“We believe that this debate should no longer focus on the endlessly repeated exegetical arguments about half a dozen isolated texts that forbid or disapprove of same-sex relations. (The regularly cited texts are Gen 19:1-9, Lev 18:22, 20:13, 1 Cor. 6:9-11, 1 Tim. 1:10, and Rom 1:18-32). In this book we have not revisited them. It is relatively clear that these texts view homosexual sex negatively, even if they do not envisage covenanted same-sex partnerships as we know them today. But drawing conclusions based only on these passages would be like basing a biblical theology of slavery on Exod. 21:2 (which assumes one can buy a slave) and 1 Pet 2:18 (which tells slaves to be subject to their masters), or a theology of immigration on Ezek 44:9’s exclusion of foreigners from the sanctuary” (pg. 206-207).
“As a practical matter, it is difficult to see how strong differences over same-sex marriages could be maintained within an individual congregation, or even in some cases within an individual denomination. But it is not impossible to imagine that different Christian congregations might hold different norms and practices on this question while still acknowledging one another as members of the one body of Christ – just as Catholic and Protestant churches already do with respect to their different standards on clerical celibacy and women’s ordination” (pg. 216).
While there are certainly issues with these assertions, and certainly I do not agree that exegetical arguments concerning what is and is not a sin are pedantic in any way, I can appreciate the heart for unity behind the words. But unity in sin should not be the goal. This leads us to what this book does poorly.
What this Book does poorly
The entire argument is incredibly flawed
The most glaring issue with this book is that the argument is blatantly flawed. In fact, in arguing for the widening of God’s mercy to be extended to a certain group both Hays men fail in properly defining the word mercy and why mercy is needed in the first place. Not only that, but both men indicate that the passages of scripture outlawing such sexual activity do, in fact, say and mean what Richard claimed they did in 1996.
At one point Richard Hays quotes long passages from his previous work and then concludes said section with this statement:
“As a judgment about what these very few biblical texts say, that statement still seems to me to be correct” (pg. 8).
So, it is not that the interpretation of said scriptures are incorrect, but that God has simply changed his mind and widened his mercy beyond these passages. In other words, because of God’s ever-expanding mercy these passages no longer carry moral weight for how we view sexuality.
How do we know this to be true? Well, basically, because it seems to be true according to Richard and Christopher Hays and that if it isn’t true then our position is “harming” people:
“This book also starts from the recognition of the harm that modern conservative Christianity has done by fighting battles that God doesn’t call us to fight” (pg. 5).
“Any religious tradition that makes its peace with harming people is to be feared” (pg. 5).
These statements of seeming theological fact are devoid of scripture and devoid of clarification. For instance, who is to say that fighting the battle against sexual sin is a battle that God doesn’t call us to fight either personally or societally?
If the passages themselves retain their meaning (as Richard seems to believe) then it would be paramount to explain how 1 Corinthians 6:18 or 2 Timothy 2:22 mesh with this perspective as well as Ephesians 5:1-13. It certainly seems, from these and other scriptures, that the declaration that Christians ought not fight battles against sexual immorality of this kind is not based in proper hermeneutics.
Adding to that is the question of harm. What does it mean for a religious tradition to “harm people?” How has conservatism done so? Could it not also be the case that affirmation into sin could harm people even if said affirmation feels good and freeing to them in the moment? These are questions that Richard and Christopher never ask.
As for proper exegesis of specific texts, it seems that both Hays see these academic exercises as unnecessary. There is a “deeper logic” of the biblical story in their minds, but this logic is based on nothing other than experience and emotion as far as I can tell and makes leaps based on how one perceives certain threads of scripture and God’s changing of mind through the Old and New Testaments.
“Exegetical debates can become red herrings and distract us from the character of God” (pg. 12).
This is a particularly troubling quote as it assumes that one can adequately understand the character of God without proper exegesis. How do we KNOW God’s character at all without debating the proper exegesis of certain passages? It would seem we can import our idea of what God SHOULD be like, but we may never arrive at who he truly is without it.
For an answer to how God moves in history according to the Hays men a quote from the middle of the book will help the reader:
“Paradoxically, such conservatism proceeds as if God were dead, or were at least done with the world. If God were done with us, then we could simply add up the sum of the texts and arrive at the right answer, once and for all. (This, I’m afraid, is not too far from what Moral Vision did in regard to homosexuality, although it seems to me that my father was always uneasy about the answers” (pg. 92).
Many assumptions are made in this text. One, that conservatism proceeds as if God were dead. Nothing could be further from the truth. To understand what they mean by this, one has to grasp their argument that God changes and widens his scope of acceptance throughout history.
“The idea that God does not foresee and control everything, and feels pity and regret even concerning his past judgments, is troubling for some theological views, but if we take the Bible seriously, it is hard to deny” (pg. 86).
I may agree this seems to be a problem if one embraces [classical theism], but it is not a problem if one embraces middle knowledge or even open theism.[1] Whether the Hays duo are Open Theists I do not know (though much of their argumentation hints that this may be the case). I believe a robust understanding of God’s middle knowledge makes sense of the passages alluding to God’s changing of mind. Also, even if one is a theological determinist there are certain exegetical tools at one’s disposal to explain how an unchanging God might seem to “change his mind.”
Of course, it is ridiculous to say conservatism proceeds as if God were dead. Conservatism proceeds as if God were actively conforming us and others to his good, pleasing and perfect will (Romans 12).
There are many literary devices one might use to explain God’s interaction with humanity over time. For instance, when Jonah finally agrees to preach to Ninevah and the people repent God relents of his promised destruction. The question: did God really change his mind; it seems as if he did.
But the lesson of Jonah is that God is perfectly consistent. He will relent from deserving punishment if repentance occurs regardless of who the people are and how we feel about them (Jonah 4:2). God WOULD have destroyed Ninevah had they not repented but he relented because they repented. Since God knows all things then he knew they would repent but for them to repent they must hear of God’s impending judgement, thus, God sends Jonah. Does this point to fickleness on God’s part or a change of heart or character? No, exactly the opposite. God knows how we will respond based on his foreknowledge of our decisions and he knows how he would have responded if we had done otherwise.
But no such robust discussion on God’s character occurs in this book. The underlying assumption of the book is that human sexuality is as innate as race and thus “sexual minorities” are just as relevant to the expanding of God’s inclusion as the inclusion of Samaritans and gentiles:
[Block quote] “A reader working through the whole book of Isaiah has heard earlier that ‘[The LORD] will assemble the outcasts of Israel’ (11:12). Now, God is going to gather more – not just the outcasts of Israel, but other nations as well. God is going to enlarge the tent. Those who were once forcibly excluded from it are now meant to be ushered in” (pg.105).
“It bears repeating: Scripture reflects that God’s grace and mercy towards the whole world was always broader than one might expect. It also says that God may change his mind and his approaches to the world to broaden it further. So, faithfulness to God means sometimes doing the same” (pg. 108).
“A constant theme of these stories is that Jesus does not reject Israel’s scriptures; instead, like the prophets before him, he insists on reinterpreting them in light of the conviction that love and mercy lie at the root of God’s purposes . . . Here we should pause to reflect: Should this contrast of perspectives inform the church’s present conflicts over sexuality?” (pg. 151).
The theological gymnastics employed to reach these conclusions throughout the book are phenomenal. At one point they state that human sexuality has become a Romans 14 issue:
“The ‘strong’ ones today are the liberated advocates of unconditional affirmation of same-sex unions; they are tempted to ‘despise’ the ‘weak,’ narrow-minded, rule-following conservatives who would impose limits on their freedom. And the ‘weak’ ones today are the devout, strict followers of what they understand to be God’s law given in scripture; they are tempted to ‘pass judgment’ on the sinful laxity of the ‘strong’ who condone same-sex unions” (pg. 200).
What is their basis for this? Well, it is their reading of the “stories of scripture” through the lens of emotional harm rather than fleshly and spiritual harm.
Logical Leaps in Correlation
“The stories we’ve summarized in the foregoing chapters disclose a deeper logic, a narrative pattern in which God’s grace and mercy regularly overflow the prohibitions and restrictions that exclude and condemn fixed classes of human beings – even when those prohibitions were explicitly attributed to God in earlier biblical texts” (pg. 207).
One of the most damaging aspects of the book are logical leaps made without argument. The Hays duo consistently make claims of harm without defining what it means to harm someone with theology and how affirming uncomfortable or upsetting truth could be harmful even if upsetting.
“To say it one more time, our vision is this: The biblical narratives throughout the Old Testament and the New trace a trajectory of mercy that leads us to welcome sexual minorities no longer as ‘strangers and aliens’ but as “fellow citizens with the saints and also members of the household of God.’ Full stop” (pg. 207).
But this trajectory of mercy does not include affirmation of sinful behaviors in any sense. There is no acceptance of the worship of idols, there is no acceptance of fornication, of theft, of bearing false witness or greed. In fact, where mercy is extended in scripture, by Jesus or otherwise, with it comes an expectation of life change and repentance. From the story of the woman caught in adultery (John 8) to the Jerusalem Council (Acts 15) there is not a single example of God’s mercy widening so far as to include explicitly listed sins against God such as sexual immorality, something that Richard Hays even indicates is still considered sin if one simply reads scripture for what it says:
“It is relatively clear that these texts view homosexual sex negatively, even if they do not envisage covenanted same-sex partnerships as we know them today” (pg. 206).
The idea that Christians overcame slavery despite its supposed affirmation in scripture is leaned on as proof in the book as well:
“We could fill a whole book with discussion of such examples, but the general point is clear: Christians across time have found the Spirit-led freedom to set aside biblical laws and teachings they deem unjust, irrelevant, or inconsistent with the broader divine will. It is not hard to see how the prohibition of same-sex relations could fall into the same category” (pg. 212-213).
But even if that were the case, this is not a story of the broadening of mercy but of the restricting of behavior based on a better understanding of God’s ultimately revealed character in the scriptures and the Imago Dei held by each human through exegesis. Time and again the same leaps in reasoning are used to justify the newly held position.
God opening up worship to Eunuchs – embracing “sexual minorities”
God including gentiles in the promise – embracing “sexual minorities”
God embracing Samaritans in the covenantal promise of Christ – embracing “sexual minorities”
On this last example they do not go into detail on John 4 when Jesus does open up the plan of inclusion to Samaria but at the same time tells the woman at the well that the Samaritans are wrong, that she is in sin, and that future worshipers will worship in spirit and TRUTH.
[Block quote] “There is a powerful analogy, a metaphorical correspondence, between the embrace of LGBTQ people and God’s previously unexpected embrace of foreigners, eunuchs, “tax collectors and sinners,” gentiles, and people with conflicting convictions about food laws and calendrical observances” (pg 214).
But the issue with the above quote is that being a foreigner and eunuch is not inherently sinful and that God does not embrace “tax collectors and sinners” without changing them. Zacchaeus changes his lifestyle (Luke 19), so does the woman caught in adultery. The embrace of mercy is not without the expectation of shedding the shackles of sin even if it is a sin that we hold closely within our own constructed identity. It seems the Hays men confuse conversion with sanctification.
Unnecessary Political digs at conservatives throughout
A more minor issue with the book is the random and sudden inclusion of progressive political stances strewn throughout. Gun control, immigration and other politically conservative positions receive unnecessary blows as the arguments are made:
“These deaths, he says (Garry Wills) are an ‘offering, out of devotion to our Moloch, our god. The gun is our Moloch. We sacrifice children to him daily.’ Most people are capable of understanding the statistics about gun deaths, and the many things we could do to reduce them, but alas, they are sure that the Second Amendment means free access to all sorts of firearms. When we grit our teeth in the face of the death of children, we sacrifice them to false gods” (pg. 67).
Perhaps the above quote might be correct even if I disagree, but it is either tone-deaf, disingenuous, or both to include something about Moloch and guns without touching on abortion even once. This would be enough to make one think that perhaps this is simply an ideological work rather than a theological one. This is just one example.
There is no limiting principle
The final issue I want to highlight with this book is that even if the argument worked for same-sex relationships it does not seem that Richard and Christopher are content to stop there. They seem to employ a sort of Motte and Bailey technique of argumentation as they argue for same-sex unions specifically on occasions but then incorporate the entire gambit of sexual ideology (LGBTQ) throughout the book as well.
“Does Luke’s account of the Jerusalem Council offer a model for how the church today might address controversial issues concerning inclusion of sexual minorities?… If the church today looks to the council as a pattern – and if it decides that same-sex unions are no longer to be automatically classified as ‘porneia’ – we would need to ask what analogous transformative guidance the church would offer to its members of differing sexual orientations. . . One reasonable suggestion is that same-sex relationships should aspire to the same standard of monogamous covenant fidelity that the church has long commended and prescribed for heterosexual marriage. And, at the same time, the church should be no less careful to uphold the same standard consistently for its members of heterosexual orientation” (pgs. 186-87).
To argue simply for same-sex inclusion might be one thing (though, I still believe their argument fails). But it seems they have their sights set not simply on this but on the entire progressive sexuality gambit. The constant use of terms like sexual minorities and LGBTQ leaves no guard rails to sexual behavior. Would pedophilia be off limits? Bestiality? Incest? One is left to wonder. Exactly how far does God’s mercy widen in this arena?
“As for the rest of us, when it comes to respecting other people, it’s not plausible to hold our nose at something as important as who people love most and still present ourselves as their friend, or their ‘brother (or sister) in Christ.’ Most people are not interested in that kind of grudging acceptance” (pg. 11, emphasis mine).
Would Richard and Christopher Hays really say it is never plausible to do this? If that is the case, then I suppose we must be open to polyamory, pedophilia and more? After all, who are we to “hold our nose at something as important as who people love most and present ourselves as their friend?” There is no limiting principle offered throughout the book. Only, the continuous and seemingly never-ending widening of God’s mercy in acceptance of previously outlined sin so long as the sin can be seen as an identity marker for a minority group.
“We believe that welcoming people of different sexualities is an act of faithfulness to God’s merciful purposes. Let’s not make God’s offer of grace a lie” (pg. 220-21, emphasis mine).
Conservative Christians would agree with the above statement, but Hays and Hays intimate that welcoming equals affirming. Of course, God’s grace is not a lie. Of course, it extends to all people regardless of their sexual past or their proclivities, but it does not follow then that these sexual sins are not sins and it does not follow that they are worthy of full acceptance and affirmation. Finally, what exactly is meant by “different sexualities”? This is not simply a call for including homosexual “marriage” but opens the door to a wide variety of sexual aberrations. Where does it end?
Conclusion
As the authors say:
“This book is therefore not just an argument about the meaning of the Bible in the past, but an invitation to readers to make new meaning in the present by listening to the Spirit and joining God now in saying, ‘I will gather others to them/besides those already gathered’ (Isa 56:8)” (pg. 221).
Clearly, this book is not about what the Bible means but simply what Christopher and Richard Hays believe God’s character SHOULD be based on their own experiences and feelings:
“The more we have listened to friends, to our fellow Christians, and to respected voices in the culture more broadly, the more we have been compelled to recognize a tidal wave of evidence that same-sex attraction and partnering is, for some people, hardwired into their identity. And, at the same time, we recognize that the gifts and graces of the Holy Spirit are abundantly present among our LGBTQ friends. That being so, we find ourselves compelled to say, along with Peter, ‘Who are we that we can block God’ (pg. 213-14).
Because they have been influenced by people whom they love, who live sexually impure lifestyles, they seem to embrace the conclusion they desire and read the scripture through that. There is a reason exegesis is ignored in this book because, to come to the conclusion they desired, they could not practice it. Instead, they practice eisegetical approaches to narratives throughout scripture.
This book fails in academics, fails in rhetoric, and fails in discipleship. It is a net negative for the church and while the arguments should be understood, the book as a whole should be rejected as it is unreasonable, unbiblical, and illogical. I give this book a 4 out of 10.
References:
[1] Editor’s Note: The author said, “theological determinism” here. But, the deeper more robust contrast here is with Classical Theism as that (traditionally understood) contrasts with both (1) Molinism and middle knowledge as well as (2) Open Theism. Classical theists can vary in how they relate to the doctrine of “theological determinism,” though they all agree that God foreordains everything in some sense, even if they can disagree about whether that is “compatible” with human free will.
Recommended Resources:
Does Love and Tolerance Equal Affirmation? (DVD) (Mp4) by Dr. Frank Turek
Another Gospel? by Alisa Childers (book)
Correct, NOT Politically Correct: How Same-Sex Marriage Hurts Everyone (Updated/Expanded) Book, DVD Set, Mp4 Download by Frank Turek
4 P’s & 4 Q’s: Quick Case FOR Natural Marriage & AGAINST Same-Sex Marriage (DVD) by Dr. Frank Turek
Josh Klein is a Pastor from Omaha, Nebraska with over a decade of ministry experience. He graduated with an MDiv from Sioux Falls Seminary and spends his spare time reading and engaging with current and past theological and cultural issues. He has been married for 12 years to Sharalee Klein and they have three young children.
Originally posted at: https://bit.ly/3YTS3zM
Should We Repent for the Sins of Our Ancestors? with Monique Duson and Krista Bontrager
PodcastShould reparations be paid to people who are the ancestors of slaves? After all, aren’t reparations biblical? On this midweek podcast episode, Monique Duson and Krista Bontrager from The Center for Biblical Unity return to continue the conversation that centers on their new book, ‘Walking in Unity: Biblical Answers to Questions on Race and Racism‘ and address the following questions:
During the second half of the episode, you’ll also hear the fascinating story of how their ministry started, including details of the supernatural event that brought them together and how their friendship remained intact despite the seemingly insurmountable barriers they encountered along the way. It’s an amazing testimony of how God still intervenes in our lives today and you definitely don’t want to miss it!
Did you enjoy this episode? HELP US SPREAD THE TRUTH OF CHRISTIANITY BY SUPPORTING THE PODCAST HERE.
Resources mentioned during the episode:
Link to previous podcast with Monique & Krista: https://bit.ly/4i3cR0B
The Center for Biblical Unity: https://www.centerforbiblicalunity.com/
Walking in Unity: Biblical Answers to Questions on Race and Racism: https://a.co/d/hEuCdwe
Pastoral Counseling and the Resurrection of Jesus
Theology and Christian ApologeticsWhen reflecting on over forty years of pastoral ministry carried out in numerous forms and contexts, two recurring realities emerge as most prominent in my experience. First, people are often profoundly troubled and deeply hurting amid the moral chaos and cultural decay of a sin-stricken world, resulting in a brokenness that reaches the deepest recesses of the human mind and heart.
Second, the gospel—the hopeful proclamation of the now-and-not-yet kingdom of God as manifested in the deity, death, and resurrection of Jesus Christ—is the greatest source of healing for individuals, families, churches, and cultures.[i]
In a word, the world is profoundly out of sorts and only Jesus can set it to rights. It is the concomitance of these two concerns that provides much of the context and content of what has become a focus in my ministry, namely biblically based, gospel-centric pastoral counseling.
H.O.P.E.
Bearing this in mind, the following is a brief introduction to a model of pastoral counseling I developed utilizing the acrostic HOPE (Hear the Pain; Optimize Passional Reason: Proclaim the Gospel; Emphasize the Resurrection). Of particular significance for this model is that it gives central place to the resurrection in the caregiving process.
My goal is to demonstrate the HOPE model through a notional scenario derived from real counseling experiences, thereby highlighting how the resurrection provides a key component in helping broken people experience transformation and lasting wholeness.
H: Hear the Pain
Scenario: Randy walked into the pastor’s office with a look of consternation on his face and a certain slowness in his step. The appointment was scheduled the prior Sunday after Randy asked for prayer at the conclusion of the service. The pastor had heard a certain familiar pain in Randy’s voice, so he offered to not only pray that day, but to meet in person for a follow-up counseling discussion. Randy was happy to accept the offer, and now he stood in the office.
“Sit down, Randy,” said the pastor, “and tell me what’s on your mind.” Randy sat opposite the pastor’s desk and, after an opening prayer by the pastor, began to share his story. Moment by moment, hurt by hurt, Randy recounted his experience with Post Traumatic Stress precipitated by several tours of combat in Iraq.
The pastor listened intently, careful not to interrupt and trying to avoid anything like a leading question; his concern was to give Randy ample space and time to tell his story, and it was quite a story.
At one point the emotion in Randy’s voice heightened and he burst into tears as he recounted the loss of dear friends during a combat operation gone awry. It was clear that Randy was hurting, and the pastor was glad Randy was able to get the hurt out into the open in the safety of a counseling session.
Discussion: All counseling begins with listening, or at least it should.[ii] It is when the pastor listens without leading or stifling responses, that the counselee can paint the picture of the problem that brought them to seek help.
As the counselor listens, there are two goals: 1) establish with the counselee that the pastor wants to hear before responding, to listen before counseling; and 2) to give the pastor a sense of the depth of the pain involved in the situation and what related matters may need to be addressed later and/or may justify a referral to caregivers with relevant expertise.
Further, hearing the person’s pain may involve more than one session where the counselor offers little input, opting to show support by listening intently and for as long as it takes to get the counselee to the place where their burden is sufficiently expressed and understood.[iii] Again, counseling begins with listening, with hearing the pain.
O: Optimize Passional Reason
Scenario: After talking for nearly an hour without interruption, Randy began to quiet himself, finally coming to a point of asking, “Pastor, what can I do to get through this pain?” After a thoughtful pause before answering, the pastor replied with a question of his own. “Randy, what do you think would help you?” Seeming a bit frustrated, Randy responded, “I’m not sure. That’s why I’m talking to you, pastor. I need your help.”
After another pause, the pastor stated, “Randy, thank you for trusting me with your pain. What I heard as you recounted losing your friends was two things.
First, your emotions are up and down, high and low, and I suspect you are unable to find a balance most of the time. Second, there are a few areas in your explanation and evaluation of what you are going through that are a bit out of sorts with what is true.” Randy looked intently at the pastor, nodding slightly.
The pastor continued, “Randy, getting to the place of wholeness involves both how you think and how you feel—not one or the other, but both. My goal is to help you think and feel your way through this issue. I want you to learn to check your feelings with your reason, and to allow your reason to be properly informed by your feelings.”
Discussion: Much of what constitutes a counselee’s burden is a mismatch between facts and feelings, between reason and emotions. However, the counselor must not assume that feelings are always wrong, or that the answer to the counselee’s problem is simply a matter of clearer thinking.
It is imperative to recall that humans form beliefs based on a combination of reason and emotion, with both coming together and each informing the other so that the whole person comes to a particular conviction or position with their head and their heart. This confluence of reason and emotions in relation to forming beliefs is called passional reason, and counselors who learn to optimize it in the counseling process are more likely to see holistic transformation encompassing noetic and affective capacities in the counselee.[iv] Thus, when a counselor begins to engage the counselee’s story, he should look for instances of misshapen thoughts and feelings and explain to the counselee that both areas will be addressed during the counseling process.
Lest this point seem to call for some type of specialized knowledge on the part of the pastor, consider that with or without the nomenclature of passional reason there is an intuitive sense that thinking and feeling are fundamental aspects of being human. Thus, optimizing passional reason is simply another way of inviting the counselee to experience wholeness as a “whole” person, beginning with their thoughts and feelings.
P: Proclaim the Gospel
Scenario: Randy sat for a moment, then asked, “So what you’re saying, pastor, is that my head and my heart need healing?” “Correct,” replied the pastor, “and that healing begins with hearing one more time something I know you already believe with all your mind and heart.” After sitting quietly for another moment, Randy replied, “What do I need to hear, pastor?”
Looking intently at Randy, the pastor spoke with passion and clarity, “Randy, Jesus is Lord. He died and rose again. He loves you, and because he rose again and overcame death, he can and will help you overcome your pain and grief.” After letting those words of the gospel settle onto Randy for a moment, the pastor continued, “Randy, am I right? Do you believe the gospel with all your heart and mind? Do you believe that Jesus is Lord, and that he died for you, rose again for you, and is right now at his Father’s right hand, praying for you?”
With tears in his eyes, his voice breaking, Randy replied, “Yes, pastor, I do believe those things.” “Good, Randy,” replied the pastor, “because the Jesus’ resurrection is essential to your wholeness and healing.”
Discussion: What makes Christian counseling unique is not method but focus. The Christian counselor’s ultimate point of reference from beginning to end of the caregiving process is the message of the gospel.[v] While the pastor’s counsel may include more than the gospel, it certainly should never leave out the gospel.
In this sense, pastoral counseling is evangelical counseling, which is to say that it is counseling through the lens of the evangel, the good news, the gospel. Thus, in the notional scenario the pastor has laid the groundwork by hearing the pain of the counselee and optimizing passional reason as the epistemic pathway to wholeness.
Now enters the gospel, which encapsulates all the hope the counselee seeks. While there may be varied approaches to proclaiming the gospel and different points of emphasis by its proclaimers, what is fundamental to the Christian path to remedy is the declaration of the deity, death, and resurrection of King Jesus.
It is not enough to assume that because counseling is Christian that the gospel is clear. Rather, the pastor has the privilege and necessity to proclaim the gospel to his counselee, thereby giving center place to the lordship of Jesus over death and the grave as his resurrection is highlighted as the ultimate demonstration of victory in place of defeat.
E: Emphasize the Resurrection
Scenario: Randy continued to listen as he leaned forward in his chair and drew a bead on the pastor with his eyes. The pastor continued, “Randy, the healing you seek in your mind and heart will take time, but it is possible because of Jesus’ victory over the grave. What we will do going forward is sort of like taking a tube of antibiotic cream and applying and reapplying it to an open wound, except in this instance the wound is your Post Traumatic Stress, and the antibiotic cream is the resurrection.”
Randy thought for a moment, then asked, “Pastor, exactly how does that work? I mean, how do I apply the resurrection to my situation?” After a pause, the pastor replied, “Think of it like this. You told me that lately you struggle most with a feeling of hopelessness when you think of how your heart seems to know only an aching sense of despair. You wonder if it is possible to ever get past the hurt and loss.”
Romans 8:11
Randy nodded in agreement. “Your homework is to write down on a card that you will carry with you at all times the following: ‘But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ from the dead will also give life to your mortal bodies through His Spirit who dwells in you.’ That is Romans 8:11, and it is a powerful reminder that the Spirit is at work in you giving you the life—the same life—that brought Jesus from the dead.
His resurrection is your victory, and as often as you find yourself struggling with the thoughts of despair you must apply the hope of the gospel to your situation. Over time you will come to experience a change in your outlook as your mind learns that the hopeless thought is a trigger to the hope of the resurrection. This is how you can do what Paul said later in Romans 12:2, ‘be transformed by the renewing of your mind.’”
A smile came to Randy’s face, the first one the pastor had seen since the session began. “Pastor,” Randy said with confidence, “I know I have a long way to go, but I’m starting to think and feel like I can get there with your help…with Jesus’ help. His resurrection is my hope.” “You are right, Randy, there is hope because of Jesus’ resurrection.”
Discussion: As an example of the blending of methods from cognitive behavioral therapy and the hope of the Christian gospel that flows from the resurrection, what the pastor offers is an approach to healing the mind and emotions with the truth of Scripture that capitalizes on neuroplasticity and trigger thoughts/words.[vi]
Again, just as with passional reason, so with this aspect of pastoral counseling there is no need for the pastor to be an expert in various counseling modalities. Rather, through a simple and consistent process of learning to correct thoughts and feelings with the hope of the resurrection, the pastor can lead the counselee along the path of a renewed mind and heart.
In the notional scenario discussed here, the pastor would continue to help Randy apply the truths of God’s Word, and especially the message of Jesus’ resurrection to the thoughts and feelings that are out of sync with the Spirit’s work in sanctification. This would happen over numerous counseling sessions and periodic checkups thereafter.
Conclusion: Hope Lives Because Jesus Arose
By utilizing the HOPE acrostic, the notional scenario illustrates how a Christian counselor may combine elements of cognitive behavior therapy with the gospel message of the deity, death, and resurrection of Jesus. The counselor hears the counselee’s pain, optimizes passional reason, proclaims the gospel, and emphasizes the resurrection in ways that help the counselee apply the truth of Jesus’ victory over death to their struggles and shortcomings. Indeed, because of the resurrection hope lives in a tangible and powerful way through the work of pastoral counseling.
References:
[i] Cf. 1 Cor. 15:3-4. Unless otherwise noted, all Scripture quotes are from The Holy Bible: New King James Version (Nashville: Thomas Nelson, 1982).
[ii] For a discussion of the importance of listening to the counselee, see Harry Shields and Gary Bredfeldt, Caring for Souls: Counseling Under the Authority of Scripture (Chicago: Moody, 2001), 179-180.
[iii] Charles Allen Kollar, Solution-Focused Pastoral Counseling: An Effective Short-Term Approach for Getting People Back on Track, 2nd ed. (Grand Rapids: Zondervan, 2011), 79-88.
[iv] William J. Wainwright, Reason and the Heart: A Prolegomenon to a Critique of Passional Reason (Ithaca, NY: Cornell University Press, 1995), 1-6.
[v] Gary R. Collins, The Biblical Basis of Christian Counseling for People Helpers: Relating the Basic Teachings of Scripture to People’s Problems (Colorado Springs: NavPress, 2001), 3-11.
[vi] Shields and Bredfeldt, Caring for Souls, 193-223.
Recommended Resources:
If God, Why Evil? (DVD Set), (MP3 Set), and (mp4 Download Set) by Frank Turek
Reflecting Jesus into a Dark World by Dr. Frank Turek – DVD Complete Series, Video mp4 DOWNLOAD Complete Series, and mp3 audio DOWNLOAD Complete Series
Why does God allow Bad Things to Happen to Good People? (DVD) and (mp4 Download) by Frank Turek
Relief From the Worst Pain You’ll Ever Experience (DVD) (MP3) (Mp4 Download) by Gary Habermas
Dr. Thomas J. Gentry II (aka T. J. Gentry) serves as the Senior Pastor of First Christian Church of West Frankfort, Illinois, the Assistant Vice President of Publishing and Communications, and the Assistant Editor of Bellator Christi Ministries. He formerly served as the Executive Editor of MoralApologetics.com. Dr. Gentry earned his Ph.D. in Theology and Apologetics (Liberty University); Ph.D. in Theology with Missiology (North-West University, South Africa); and Ph.D. in Biblical Studies, Ph.D. in Leadership, and D.Min. in Pastoral Counseling (Carolina University). Additionally, he is the President of Illative House Press (illativehousepress.com), having previously published Pulpit Apologist: The Vital Link between Preaching and Apologetics (Wipf and Stock, 2020) and Absent from the Body, Present with the Lord: Biblical, Theological, and Rational Arguments against Purgatory (Wipf and Stock, 2019). Additionally, Dr. Gentry proudly served his country, both enlisted and officer, in the United States Army Chaplain Corps, and he has taught martial arts as a Christian ministry platform since the late 1990s. He is an adjunct professor at Carolina University (carolinau.edu). He and his wife are blessed with five children and two grandchildren. His daily Bible teaching and devotions can be heard at tjgentry.net.
Originally posted at: https://bit.ly/3Z9VanC
8 Lines of Evidence FROM EGYPT for the Exodus
PodcastDid the Exodus REALLY happen? Contrary to popular belief, archaeologists continue to uncover fascinating artifacts that point to the validity of the Israelites’ Exodus from Egypt and even more incredible—some of the most compelling evidence comes straight out of Egypt itself!
In preparation for Frank’s upcoming trip to Egypt and Saudi Arabia, this podcast episode dives into 8 reasons why we can trust the biblical account of the 1446 B.C. Exodus and some of the details might surprise you! Listen as Frank answers questions like:
Want to see pictures of everything that Frank is talking about? Don’t miss the premiere of the video podcast on the CrossExamined YouTube channel TONIGHT (11/29) at 9:00 PM ET where the visuals make the archaeology come to life and stay tuned to our social media channels during the next two weeks to see LIVE video footage from Frank’s upcoming trip!
Did you enjoy this episode? HELP US SPREAD THE TRUTH OF CHRISTIANITY BY SUPPORTING THE PODCAST HERE.
WATCH THE VIDEO PODCAST: https://www.youtube.com/watch?v=2UxkQqrqkK8
Do you Dare to Really Know Jesus?
4. Is the NT True?If you would consider to dare to know Jesus, I invite you to give Him some serious thought today.
Whether you’re a Christian or not, you probably claim to know Jesus, at least in broad strokes.
In fact, worldwide, no one person has influenced history more than Jesus. The way we even measure history has been using His birth since A.D. 532. While using “BC” (Before Christ) has become less politically correct, the era still changes approximately at His birth.
But which Jesus do you know?
There is only one historical Jesus in reality. But how He is painted, described, even taught can vary wildly.
And sadly, not every person who describes herself as a Christian even knows the real Jesus.
We live in a culture of busy. We don’t have the time to research everything that comes across our screens, so we take for granted (too often) that we can trust the source has done careful, objective research from objective, intelligent sources.
But it’s hard to be objective about Jesus.
He turns everything upside down and asks you to see things His way. His way is generally not the natural way we want to see things. So, meeting Jesus is something we each need to do personally.
No matter where you are, I would love to invite you to take a few minutes thinking about this Jesus fellow in a new way, as a historical person who really lived, was really crucified.
Maybe you’ve heard that Jesus never really existed. This is called the Jesus Myth.
But a significant majority of experts in ancient history, both atheists and believers, believe Jesus lived and died. We have quite a bit of scholarly evidence to attest to both.
And his body was never found by some people who really, really wanted Him to be dead and stay dead.
That His disciples (who didn’t know his body was missing) could have managed to get past armed guards and roll the stone away without being killed seems highly unlikely.
And the way their lives radically changed following the Resurrection certainly lends credence to their stories of seeing the risen Jesus.
Jesus claimed to be God.
While some of those claims are subtle, His audience would have understood what he was saying.
Which is a reference to a passage in Exodus.
Jesus claimed to be the only way to the Father.
A pretty audacious claim. As Josh McDowell challenged, He was either a Liar, a Lunatic, or Lord.
Jay Payleitner in The Jesus Dare asks us to consider He was who he said He is. And let that transform us.
If you’ve never considered Jesus, The Jesus Dare is a great place to start as is the Gospel of John.
John is beautifully written and contains a clear picture of the true nature of Jesus.
If you’re not quite ready to dive into the Bible, The Jesus Dare is a good, quick read that clearly walks through who Jesus is and the core messages He preached. The book is designed to introduce seekers to the real Jesus, step by step with a few apologetics concepts thrown in.
Jay Payleitner writes with a sense of humor and a heart for people. He also manages to condense a lot of spiritual guidance and wisdom in a brief text. In some ways, this makes an excellent Christianity 101 for new believers as well as those who are curious about Christ.[1]
And if you’ve spent too much time listening to what other people say about Him, maybe it’s time to know Jesus for yourself.
I had spent too much time just knowing the Sunday school answers. I even had a decent handle on mainstream theology. But it was no good knowing the book without knowing the author.
It’s no good knowing the book if you don’t know the author when it comes to the Bible and Jesus. Will you dare to have a relationship with Him? Click To Tweet
Knowing Bible stories is not the same thing as surrendering my entire life to God and inviting Him into my life, heart, and mind to change me from the inside out.
When you take the risk of really knowing Jesus, you risk never being the same again.
And following Jesus is like taking the road less traveled, it will make all the difference.
Are you curious?
If you’ve never had a moment that everything went from black and white to color, the scales fell from your eyes, and you could see and know God’s love, you’re missing out on a great adventure.
I no longer struggle to fill the gaping void in my soul. Confident in my identity in Christ, I live the truth of how He has transformed me everyday.
Now, I have purpose and passion for people. Before I came to Christ, I was broken, angry, bitter, unable to love.
I couldn’t give away what I didn’t have. But now I am loved, cherished, forgiven, accepted. And can love others with the love of Christ.
Isn’t that worth daring to know Jesus?
References:
[1] You can also carry The Jesus Dare to offer to those who would dare to know Jesus! If you already know Jesus, I would recommend this book as one to carry in your purse or pocket to share with seeking people you encounter in daily life. It’s a great place to start for anyone curious about who Jesus is and what Christians believe.
Recommended Resources:
Jesus, You and the Essentials of Christianity by Frank Turek (INSTRUCTOR Study Guide), (STUDENT Study Guide), and (DVD)
Can All Religions Be True? mp3 by Frank Turek
Counter Culture Christian: Is the Bible True? by Frank Turek (Mp3), (Mp4), and (DVD)
How Can Jesus be the Only Way? Mp4, Mp3, and DVD by Frank Turek
Jennifer DeFrates is a former English and Social Studies teacher turned homeschool mom and Christian blogger at Heavennotharvard.com and theMamapologist.com. Jennifer is a 2x CIA graduate (the Cross-Examined Instructors Academy) and volunteers with Mama Bear Apologetics. She has a passion for discipleship through apologetics. Her action figure would come with coffee and a stack of books. She is also the reluctant ringleader of a small menagerie in rural Alabama.
Originally posted at: https://bit.ly/3CEunIu
Top Ten Ways to Advance the Gospel at Holiday Dinners – 2024 Edition
PodcastAre you dreading the upcoming holiday dinners where you’ll be in close proximity with friends, family, and loved-ones who aren’t Christians? Let’s face it—holiday gatherings with friends and family who don’t share your worldview can feel awkward. But they’re also incredible opportunities to share the Gospel! If you’re in search of some practical tips to make faith conversations a little less painful this Thanksgiving and Christmas, listen up!
In this week’s podcast, Frank shares 10 practical strategies to help you navigate holiday faith conversations with confidence and without making a scene. He’ll answer questions like:
As tempting as it may be, don’t be a homebody this year! Use the upcoming holidays to plant seeds and help others think critically about life’s most important questions. If you need backup, download the CrossExamined app for quick access to helpful resources! And from the CrossExamined family to yours: Happy Thanksgiving and happy seed-planting!
Did you enjoy this episode? HELP US SPREAD THE TRUTH OF CHRISTIANITY BY SUPPORTING THE PODCAST HERE.
Resources mentioned during the episode:
CrossExamined App: https://crossexamined.org/app/
Tactics: https://a.co/d/3k19L4e
The Four-Point Case for Christianity: https://bit.ly/416ovSi
Hollywood Heroes: https://bit.ly/3Or82Ax
Online Christian Courses: https://www.onlinechristiancourses.com/
Books and DVD sets: https://impactapologetics.com/
How to Avoid Political Turmoil with Your Relatives This Thanksgiving: https://bit.ly/3ZmwqcZ
Top Ten Ways to Advance the Gospel at Holiday Dinners: https://bit.ly/40JrsWO
Biblical Archaeology: Bethsaida, Birthplace of Jesus’ Apostles
4. Is the NT True?The possible birthplace of three of Jesus’s disciples has been discovered. Or, at least, revised. The city is Bethsaida. Besides being another place-name mentioned in the Bible, this town was also the home to three of the apostles, Peter, Andrew and Philip.
[Editor’s Note: In 2017, archaeologists began revising theories about the location of the ancient fishing village of Bethsaida. The traditional site of Bethsaida known as, El Tell, is about a mile away from the northern shore of the Sea of Galilee. But what is a fishing village doing a mile away from the water? Well, it was believed that the water levels in that area were higher 2,000 years ago. But, archaeologist Stephen Notley and others found evidence that the water levels there didn’t really change in that time, effectively ruling out el-Tell. Subsequent digs closer to water, uncovered a more likely candidate for Bethsaida at the el-Araj dig site, just a few yards from the share.] Here is a quick video of the discovery:
Reports by the National Geographic echoed these findings, but in a more tempered tone stating that:
While this discovery is not yet definitive, it has generated more discussion about the location of the ancient city of Bethsaida. The discovery was found on the northern shore of the Sea of Galilea as pictured below:
Besides being mentioned in the Bible and the hometown of three disciples, Jesus performs two miracles in Bethsaida. 1. Healing the blind man (Mark 8:22) and 2. Miraculously feeding of the 5,000 multitude with five loaves and two fish (Luke 9:16). If this discovery pans out, then this is a major breakthrough in biblical archaeology.
For more on this discovery see:
Recommended Resources:
Why We Know the New Testament Writers Told the Truth by Frank Turek (mp4 Download)
The Top Ten Reasons We Know the NT Writers Told the Truth mp3 by Frank Turek
Early Evidence for the Resurrection by Dr. Gary Habermas (DVD), (Mp3) and (Mp4)
Cold Case Resurrection Set by J. Warner Wallace (books)
J. Steve Lee has taught Apologetics for over two and a half decades at Prestonwood Christian Academy. He also has taught World Religions and Philosophy at Mountain View College in Dallas and Collin College in Plano. With a degree in history and education from the University of North Texas, Steve continued his formal studies at Southwestern Baptist Theological Seminary with a M.A. in philosophy of religion and has pursued doctoral studies at the University of Texas at Dallas and is finishing his dissertation at South African Theological Seminary. He has published several articles for the Apologetics Study Bible for Students as well as articles and book reviews in various periodicals including Philosophia Christi, Hope’s Reason: A Journal of Apologetics, and the Areopagus Journal. Having an abiding love for fantasy fiction, Steve has contributed chapters to two books on literary criticism of Harry Potter: Harry Potter for Nerds and Teaching with Harry Potter. He even appeared as a guest on the podcast MuggleNet Academia (“Lesson 23: There and Back Again-Chiasmus, Alchemy, and Ring Composition in Harry Potter”). He is married to his lovely wife, Angela, and has two grown boys, Ethan and Josh.
Originally posted at: https://bit.ly/3V7fyUV
Walking in Unity with Monique Duson and Krista Bontrager
PodcastIf you say the wrong thing about race, even innocently, there’s a pretty good chance you’ll be convicted and cancelled in the court of public opinion and maybe even the church. In fact, the election revealed a divide between ethnic groups in the church. So how can we come together as Christians to discuss this controversial issue without losing friendships in the process?
This week on the podcast, Frank is joined by two people who are no strangers to difficult conversations when it comes to race and religion, Monique Duson and Krista Bontrager, co-founders of The Center for Biblical Unity and co-authors of the brand-new and much anticipated book, ‘Walking in Unity: Biblical Answers to Questions on Race and Racism.’ Together, Frank, Monique, and Krista tackle the following questions:
You may be tempted to avoid the subject of race and racism at all costs during your everyday conversations, but as Christians we have a moral obligation to walk towards problems and not away from them. As you listen to the program, you’ll be encouraged by Monique and Krista as they discuss with grace and clarity the tough issues that the larger culture has brought into our churches. Be sure to grab a copy of their book, ‘Walking in Unity‘, for an even more in-depth look at these issues along with clear and concise explanations for why we’re all brothers and sisters in the family of Christ!
Did you enjoy this episode? HELP US SPREAD THE TRUTH OF CHRISTIANITY BY SUPPORTING THE PODCAST HERE.
Resources mentioned during the episode:
The Center for Biblical Unity: https://www.centerforbiblicalunity.com/
Walking in Unity: Biblical Answers to Questions on Race and Racism: https://a.co/d/hEuCdwe
The Widening of God’s Mercy – Book Review
4. Is the NT True?, Culture and Politics, Legislating Morality, Culture & PoliticsIn the mid-1990’s a Theology professor at Duke Divinity School, named Richard Hayes, wrote a book called The Moral Vision of the New Testament: Community, Cross, New Creation, A Contemporary Introduction to New Testament Ethics. It made waves in the Evangelical world because it was the first time a relatively liberal theological scholar took a definitive stance on the biblical sexual ethic. For decades conservative Christian scholars and pastors have cited Hays’s work in this book as evidence that scripture speaks clearly on issues concerning human sexuality and morality.
There were other, more conservative, names that had come to the same conclusions as Hays prior to and after his book was published. However, the very fact that someone of his pedigree, hailing from such a scholarly institution as Duke University, so unequivocally stood on the orthodox understanding of scriptures concerning sexuality was seen as a sort of ace in the hole against the arguments of affirmation theology.
In his 1996 book Hays said this:
But Wait, There’s More
Recently, however, Richard and his son Christopher, a professor at Fuller Seminary, published a book called The Widening of God’s Mercy: Sexuality within the biblical story. In it, Richard and Christopher lay out an argument for repudiating Richard’s previous work and leaning into affirmation theology. This seismic shift was heralded as a possible inflection point in the Evangelical Church’s defense of the biblical sexual ethic.
The book’s premise relies on understanding that God changes his mind throughout the history of scripture:
God’s changing of mind and widening of his circle of inclusion is used throughout the book to support the claim that the next step in this widening work is through the full inclusion of LGBTQ+ people and their lifestyles:
In this book review, I will look at what it seems Richard and Cristopher intended to accomplish, the arguments in the book, and, as always, what the book does well and what it does poorly.
Purpose of the Book
Some might believe that the purpose of this book is to change conservative minds, but this is not the case. Richard and his son seek not to change staunch conservatives but to give hope to those in the middle or to the left on the issue of sexual identity and Christianity. The book is also meant to serve as a salve on the wounds of those who have felt alienated by the church’s traditional position on human sexuality. Thus, this is not an academic book, unlike Richard’s first work in 1996, but is, instead, a book focused on empathy, shifting the narrative in the conversation, and extending an olive branch to people either firmly in the affirmation camp or those that are on the fence.
At the outset, Richard and Christopher do not hide the ball as far as that is concerned:
Clearly, this book is not intended to convince me. And it did not, as that was not its aim.
What this book does well
Care for the LGBTQ+ Community to Come to Jesus
The book strikes a tone of love and care for people in the LGBTQ+ community. It shows a care for their eternal souls and is seemingly meant to serve as an apologetic for them to come to faith in Jesus Christ even if they have been hurt by the theology and/or actions of the Church in the past.
I appreciate the heart of two individuals who desire to see all come to faith in Jesus Christ and seek to remove any unnecessary obstacles from their path. The question becomes though, what is necessary and unnecessary for the gospel? I have often said that homosexuality and LGBTQ lifestyles are the one sin the church has often told people they need to solve prior to coming to the cross of Christ. This is wrong and harmful. In that much, I agree, but going the extra step to affirm certain lifestyles because otherwise it would cost too much for people to follow Jesus, that is a bridge too far.
Jesus himself said we need to count the cost (Luke 14:28-33), so it is not readily apparent that the obstacles of a biblical sexual ethic should be glossed over. That being said, I believe Christopher and Richard’s heart for people not of the faith is on full display throughout the book. They have clearly been impacted by the stories of pain told to them by people in those communities and I resonate with that.
These personal experiences (Christopher shares, at length, multiple experiences of students at Fuller early in the book) seem to be the impetus for such a change of mind. Experience is of seminal importance throughout the book, and reading scripture through the lens of experience seems to be the preferred method. The desire is admirable, the empathy understandable, but the theology and methodology is flawed.
Unity of the Church
Another thing that seems to bother both Christopher and Richard is the division over this issue. In multiple spaces throughout the book, both authors indicate a desire to move beyond these debates and to the more important matters of the law of Christ. They see the fracturing within the church, rightly, as a bad thing. The divisiveness over such issues seems paltry and unnecessary to them.
Ultimately, it seems one of the goals of their book is to encourage people to let go of division and arguments so we can move forward much like the early church did with food sacrificed to idols.
They find exegetical arguments counterproductive to the unity of the church on these issues and thus, they do not make many, if any, throughout the book:
While there are certainly issues with these assertions, and certainly I do not agree that exegetical arguments concerning what is and is not a sin are pedantic in any way, I can appreciate the heart for unity behind the words. But unity in sin should not be the goal. This leads us to what this book does poorly.
What this Book does poorly
The entire argument is incredibly flawed
The most glaring issue with this book is that the argument is blatantly flawed. In fact, in arguing for the widening of God’s mercy to be extended to a certain group both Hays men fail in properly defining the word mercy and why mercy is needed in the first place. Not only that, but both men indicate that the passages of scripture outlawing such sexual activity do, in fact, say and mean what Richard claimed they did in 1996.
At one point Richard Hays quotes long passages from his previous work and then concludes said section with this statement:
So, it is not that the interpretation of said scriptures are incorrect, but that God has simply changed his mind and widened his mercy beyond these passages. In other words, because of God’s ever-expanding mercy these passages no longer carry moral weight for how we view sexuality.
How do we know this to be true? Well, basically, because it seems to be true according to Richard and Christopher Hays and that if it isn’t true then our position is “harming” people:
These statements of seeming theological fact are devoid of scripture and devoid of clarification. For instance, who is to say that fighting the battle against sexual sin is a battle that God doesn’t call us to fight either personally or societally?
If the passages themselves retain their meaning (as Richard seems to believe) then it would be paramount to explain how 1 Corinthians 6:18 or 2 Timothy 2:22 mesh with this perspective as well as Ephesians 5:1-13. It certainly seems, from these and other scriptures, that the declaration that Christians ought not fight battles against sexual immorality of this kind is not based in proper hermeneutics.
Adding to that is the question of harm. What does it mean for a religious tradition to “harm people?” How has conservatism done so? Could it not also be the case that affirmation into sin could harm people even if said affirmation feels good and freeing to them in the moment? These are questions that Richard and Christopher never ask.
As for proper exegesis of specific texts, it seems that both Hays see these academic exercises as unnecessary. There is a “deeper logic” of the biblical story in their minds, but this logic is based on nothing other than experience and emotion as far as I can tell and makes leaps based on how one perceives certain threads of scripture and God’s changing of mind through the Old and New Testaments.
This is a particularly troubling quote as it assumes that one can adequately understand the character of God without proper exegesis. How do we KNOW God’s character at all without debating the proper exegesis of certain passages? It would seem we can import our idea of what God SHOULD be like, but we may never arrive at who he truly is without it.
For an answer to how God moves in history according to the Hays men a quote from the middle of the book will help the reader:
Many assumptions are made in this text. One, that conservatism proceeds as if God were dead. Nothing could be further from the truth. To understand what they mean by this, one has to grasp their argument that God changes and widens his scope of acceptance throughout history.
I may agree this seems to be a problem if one embraces [classical theism], but it is not a problem if one embraces middle knowledge or even open theism.[1] Whether the Hays duo are Open Theists I do not know (though much of their argumentation hints that this may be the case). I believe a robust understanding of God’s middle knowledge makes sense of the passages alluding to God’s changing of mind. Also, even if one is a theological determinist there are certain exegetical tools at one’s disposal to explain how an unchanging God might seem to “change his mind.”
Of course, it is ridiculous to say conservatism proceeds as if God were dead. Conservatism proceeds as if God were actively conforming us and others to his good, pleasing and perfect will (Romans 12).
There are many literary devices one might use to explain God’s interaction with humanity over time. For instance, when Jonah finally agrees to preach to Ninevah and the people repent God relents of his promised destruction. The question: did God really change his mind; it seems as if he did.
But the lesson of Jonah is that God is perfectly consistent. He will relent from deserving punishment if repentance occurs regardless of who the people are and how we feel about them (Jonah 4:2). God WOULD have destroyed Ninevah had they not repented but he relented because they repented. Since God knows all things then he knew they would repent but for them to repent they must hear of God’s impending judgement, thus, God sends Jonah. Does this point to fickleness on God’s part or a change of heart or character? No, exactly the opposite. God knows how we will respond based on his foreknowledge of our decisions and he knows how he would have responded if we had done otherwise.
But no such robust discussion on God’s character occurs in this book. The underlying assumption of the book is that human sexuality is as innate as race and thus “sexual minorities” are just as relevant to the expanding of God’s inclusion as the inclusion of Samaritans and gentiles:
[Block quote] “A reader working through the whole book of Isaiah has heard earlier that ‘[The LORD] will assemble the outcasts of Israel’ (11:12). Now, God is going to gather more – not just the outcasts of Israel, but other nations as well. God is going to enlarge the tent. Those who were once forcibly excluded from it are now meant to be ushered in” (pg.105).
“It bears repeating: Scripture reflects that God’s grace and mercy towards the whole world was always broader than one might expect. It also says that God may change his mind and his approaches to the world to broaden it further. So, faithfulness to God means sometimes doing the same” (pg. 108).
“A constant theme of these stories is that Jesus does not reject Israel’s scriptures; instead, like the prophets before him, he insists on reinterpreting them in light of the conviction that love and mercy lie at the root of God’s purposes . . . Here we should pause to reflect: Should this contrast of perspectives inform the church’s present conflicts over sexuality?” (pg. 151).
The theological gymnastics employed to reach these conclusions throughout the book are phenomenal. At one point they state that human sexuality has become a Romans 14 issue:
What is their basis for this? Well, it is their reading of the “stories of scripture” through the lens of emotional harm rather than fleshly and spiritual harm.
Logical Leaps in Correlation
One of the most damaging aspects of the book are logical leaps made without argument. The Hays duo consistently make claims of harm without defining what it means to harm someone with theology and how affirming uncomfortable or upsetting truth could be harmful even if upsetting.
But this trajectory of mercy does not include affirmation of sinful behaviors in any sense. There is no acceptance of the worship of idols, there is no acceptance of fornication, of theft, of bearing false witness or greed. In fact, where mercy is extended in scripture, by Jesus or otherwise, with it comes an expectation of life change and repentance. From the story of the woman caught in adultery (John 8) to the Jerusalem Council (Acts 15) there is not a single example of God’s mercy widening so far as to include explicitly listed sins against God such as sexual immorality, something that Richard Hays even indicates is still considered sin if one simply reads scripture for what it says:
The idea that Christians overcame slavery despite its supposed affirmation in scripture is leaned on as proof in the book as well:
But even if that were the case, this is not a story of the broadening of mercy but of the restricting of behavior based on a better understanding of God’s ultimately revealed character in the scriptures and the Imago Dei held by each human through exegesis. Time and again the same leaps in reasoning are used to justify the newly held position.
God opening up worship to Eunuchs – embracing “sexual minorities”
God including gentiles in the promise – embracing “sexual minorities”
God embracing Samaritans in the covenantal promise of Christ – embracing “sexual minorities”
On this last example they do not go into detail on John 4 when Jesus does open up the plan of inclusion to Samaria but at the same time tells the woman at the well that the Samaritans are wrong, that she is in sin, and that future worshipers will worship in spirit and TRUTH.
[Block quote] “There is a powerful analogy, a metaphorical correspondence, between the embrace of LGBTQ people and God’s previously unexpected embrace of foreigners, eunuchs, “tax collectors and sinners,” gentiles, and people with conflicting convictions about food laws and calendrical observances” (pg 214).
But the issue with the above quote is that being a foreigner and eunuch is not inherently sinful and that God does not embrace “tax collectors and sinners” without changing them. Zacchaeus changes his lifestyle (Luke 19), so does the woman caught in adultery. The embrace of mercy is not without the expectation of shedding the shackles of sin even if it is a sin that we hold closely within our own constructed identity. It seems the Hays men confuse conversion with sanctification.
Unnecessary Political digs at conservatives throughout
A more minor issue with the book is the random and sudden inclusion of progressive political stances strewn throughout. Gun control, immigration and other politically conservative positions receive unnecessary blows as the arguments are made:
Perhaps the above quote might be correct even if I disagree, but it is either tone-deaf, disingenuous, or both to include something about Moloch and guns without touching on abortion even once. This would be enough to make one think that perhaps this is simply an ideological work rather than a theological one. This is just one example.
There is no limiting principle
The final issue I want to highlight with this book is that even if the argument worked for same-sex relationships it does not seem that Richard and Christopher are content to stop there. They seem to employ a sort of Motte and Bailey technique of argumentation as they argue for same-sex unions specifically on occasions but then incorporate the entire gambit of sexual ideology (LGBTQ) throughout the book as well.
To argue simply for same-sex inclusion might be one thing (though, I still believe their argument fails). But it seems they have their sights set not simply on this but on the entire progressive sexuality gambit. The constant use of terms like sexual minorities and LGBTQ leaves no guard rails to sexual behavior. Would pedophilia be off limits? Bestiality? Incest? One is left to wonder. Exactly how far does God’s mercy widen in this arena?
Would Richard and Christopher Hays really say it is never plausible to do this? If that is the case, then I suppose we must be open to polyamory, pedophilia and more? After all, who are we to “hold our nose at something as important as who people love most and present ourselves as their friend?” There is no limiting principle offered throughout the book. Only, the continuous and seemingly never-ending widening of God’s mercy in acceptance of previously outlined sin so long as the sin can be seen as an identity marker for a minority group.
Conservative Christians would agree with the above statement, but Hays and Hays intimate that welcoming equals affirming. Of course, God’s grace is not a lie. Of course, it extends to all people regardless of their sexual past or their proclivities, but it does not follow then that these sexual sins are not sins and it does not follow that they are worthy of full acceptance and affirmation. Finally, what exactly is meant by “different sexualities”? This is not simply a call for including homosexual “marriage” but opens the door to a wide variety of sexual aberrations. Where does it end?
Conclusion
As the authors say:
Clearly, this book is not about what the Bible means but simply what Christopher and Richard Hays believe God’s character SHOULD be based on their own experiences and feelings:
Because they have been influenced by people whom they love, who live sexually impure lifestyles, they seem to embrace the conclusion they desire and read the scripture through that. There is a reason exegesis is ignored in this book because, to come to the conclusion they desired, they could not practice it. Instead, they practice eisegetical approaches to narratives throughout scripture.
This book fails in academics, fails in rhetoric, and fails in discipleship. It is a net negative for the church and while the arguments should be understood, the book as a whole should be rejected as it is unreasonable, unbiblical, and illogical. I give this book a 4 out of 10.
References:
[1] Editor’s Note: The author said, “theological determinism” here. But, the deeper more robust contrast here is with Classical Theism as that (traditionally understood) contrasts with both (1) Molinism and middle knowledge as well as (2) Open Theism. Classical theists can vary in how they relate to the doctrine of “theological determinism,” though they all agree that God foreordains everything in some sense, even if they can disagree about whether that is “compatible” with human free will.
Recommended Resources:
Does Love and Tolerance Equal Affirmation? (DVD) (Mp4) by Dr. Frank Turek
Another Gospel? by Alisa Childers (book)
Correct, NOT Politically Correct: How Same-Sex Marriage Hurts Everyone (Updated/Expanded) Book, DVD Set, Mp4 Download by Frank Turek
4 P’s & 4 Q’s: Quick Case FOR Natural Marriage & AGAINST Same-Sex Marriage (DVD) by Dr. Frank Turek
Josh Klein is a Pastor from Omaha, Nebraska with over a decade of ministry experience. He graduated with an MDiv from Sioux Falls Seminary and spends his spare time reading and engaging with current and past theological and cultural issues. He has been married for 12 years to Sharalee Klein and they have three young children.
Originally posted at: https://bit.ly/3YTS3zM
How to Make Disciples by Exploring Doubts with CORE Apologetics
PodcastWhat impact has CORE Apologetics made since its launch just a year ago? At last year’s SES Steadfast conference, CrossExamined Board Member Dan Hodges sat down with Dr. Ben Shaw, CORE’s president and protégé of Dr. Gary Habermas, about the mission of this new apologetics ministry. Now, one year later, CORE has made exciting strides in reaching young people and truth seekers on a journey to discover the facts about Christianity.
In this midweek podcast episode, Dr. Ben Shaw returns, joined by CORE’s founder Dr. Ron Davis, to share the latest updates and breakthroughs the ministry has achieved. Join Dan as he catches up with Ben and Ron who will share how CORE is training up a new wave of apologists, how they’re making disciples, engaging Gen Z, and helping believers and skeptics tackle their doubts. During the conversation, they’ll answer questions like:
Curious to learn more about CORE’s mission and how you can support their work? Visit their website to explore free resources, consider donating, and check out Ben’s new book, ‘Trustworthy‘, designed to help introduce believers to the evidence surrounding the Resurrection in a unique way.
Did you enjoy this episode? HELP US SPREAD THE TRUTH OF CHRISTIANITY BY SUPPORTING THE PODCAST HERE.
Resources mentioned during the episode:
Core Apologetics ministry: https://www.coreapologetics.com/
Trustworthy: Thirteen Arguments for the Reliability of the New Testament: https://a.co/d/0IRe2Rf
Did the Idols of the Old Testament Actually Have Power?
3. Are Miracles Possible?, Theology and Christian ApologeticsOne of the questions that people ask when they read through the Old Testament is “did those little statues that people worshipped actually have any power behind them?” Many scholars agree that people believed that the idols themselves did not hold power but instead represented the pagan gods. The Old Testament itself has two major views on idolatry, one located in the prophets and another located in Deuteronomy.
Idolatry in the Prophets
The prophets identify idolatry as a major issue within both Israel and Judah during their time and argue that idolatry is worthless.[i] For example, in Isaiah 41, Isaiah 44, and Jeremiah 10, the prophets make it clear that idolatry is useless and meaningless. It holds no power because the idols themselves are created and the gods that they represent were also created by mankind. The gods cannot deliver the nations, cannot create, cannot predict the future, and therefore, should not be worshipped. Thus, if you only had the prophets, one would probably assume that there was no actual spiritual or supernatural power behind the idols or their gods.
Idolatry in Deuteronomy
The Book of Deuteronomy, however, lays out a different argument when it comes to idolatry. Deuteronomy 32:17 states, “They sacrificed to demons, not to God, to gods they did not know, to new gods, new arrivals that your fathers did not fear.” (NKJV) Paul similarly made this argument in 1 Corinthians 10:20 when he wrote, “Rather, that the things which the Gentiles sacrifice they sacrifice to demons and not to God, and I do not want you to have fellowship with demons.” (NKJV) From this perspective it seems that the idols and their gods were not simply worthless creations of mankind but were instead powered by demons and Satanic forces.
How Do We Reconcile These Two Views?
The question then becomes “Were the idols and their gods worthless creations of mankind or supernatural beings empowered by Satan and his demonic horde?” The answer seems to lie somewhere in the middle. It is true that the idols, at least to some extent, did have some type of supernatural force behind them. The people of the ancient world called these supernatural powers gods, whereas the Bible calls them instead demons. Indeed, it is unlikely that the ancients would have worshipped idols for generations if there was not some kind of supernatural power behind them, probably coming from the demonic realm to trick people into worshipping these gods as divine. A possible example of this can be seen in the story of the Exodus, when Pharaoh’s magicians can replicate some of the supernatural abilities of Moses and Aaron, at least with the first few plagues, even if their power was limited and they could not duplicate any of the plagues after the plague of frogs.
The prophets, however, were also correct in their arguments that these false gods were not equal to YHWH.[ii] Demons are created beings that are fallen angels. They are not co-equal to YHWH and therefore are inferior to Him. While the prophets may have downplayed the supernatural elements that the idols could have exhibited, they were correct in arguing that these pagan gods were not comparable to YHWH. Michael Heiser said it well when he wrote, “No. These ‘denial statements’ do not deny that other elohim exist. Rather, they deny that any elohim compares to Yahweh.” [iii]
Therefore, the answer to the question did the Old Testament gods have power is yes, they did seem to have some type of supernatural power through the power of Satan and his demons. Nonetheless, this does not mean that they were equal to YHWH and deserved to be worshipped and trusted as true gods. Only YHWH is the one true God, incomparable within creation. Isaiah 44:8 clarifies this well, “Do not fear, nor be afraid; Have I not told you from that time, and declared it? You are My witnesses. Is there a God besides Me? Indeed there is no other Rock; I know not one.”
References:
[i] [Editor’s Note: He’s referring to the divided Kingdom, when Israel split into two kingdoms – the 10 tribes of the Northern Kingdom (Israel). versus the 2 Tribes of the Southern Kingdom (Judah). This split began with Solomon’s successor Rehoboam.]
[ii] [Editor’s Note: Yahweh is infinitely superior to the false gods, of course. But, more than that, the idolatrous statues and superstitutious icons of those false religious are also totally impotent. So, as the Prophets say in Isaiah 41, Isaiah 44, and Jeremiah 10, those idols have no power to harm or help people, just like any other lump of wood, stone or metal would be a helpless and harmless inanimate object.]
[iii] Michael S. Heiser, “Does Divine Plurality in the Hebrew Bible Demonstrate an Evolution from Polytheism to Monotheism in Israelite Religion?,” Journal for the Evangelical Study of the Old Testament 1, no. 1 (2012): 8-9.
Recommended Resources:
Counter Culture Christian: Is the Bible True? by Frank Turek (Mp3), (Mp4), and (DVD)
Jesus, You and the Essentials of Christianity by Frank Turek (INSTRUCTOR Study Guide), (STUDENT Study Guide), and (DVD)
Jesus vs. The Culture by Dr. Frank Turek DVD, Mp4 Download, and Mp3
Can All Religions Be True? mp3 by Frank Turek
Daniel Sloan is an Assistant Professor at Liberty University. He was mentored by the late Dr. Ed Hindson. After Dr. Hindson’s untimely passing, Dr. Sloan was allowed to teach some of Dr. Hindson’s classes. In addition to his teaching duties, Dr. Sloan serves as an Associate Pastor at Safe Harbor Community Church in Lynchburg, Virginia. Daniel graduated with his PhD in Theology and Apologetics from Liberty University. His research and expertise is in Old Testament studies. He and his wife, Natalie, live in Lynchburg, Virginia. Along with his extensive knowledge of the Bible, Daniel is an avid sports fan.
Originally posted at: https://bit.ly/3Aw0l9a