Salt and light (How much salt?)

Fortress of Faith

I was listening to Mr. Wallace on KARI radio last evening, driving from work to bible study, and he had some interesting perspectives on Islamic objections to Christianity. Mr. Wallace uses the Scripture well. It is a shame his program is only approximately fifteen minutes long.

Salt and light (How much salt?) 

WALLACE TOM Jr. (2015) Refuting Islam, The Christian Patriots Guide to Exposing the Evils of Islam, Bellingham, Fundamental Publishers.

The book review continues...

Chapter Four: Taking A Stand

In discussing Salt and Light on page 36, Mr. Wallace agrees that this idea does include evangelizing the lost. (36). Salt preserves and purifies, while the light reveals and exposes, (36). The author therefore reasons that when evil becomes apparent, the Church is to expose it as evil. (36). Being salt and light is exposing evil and purifying things from it.

Of course I worked on theodicy and the problem of evil from 1999 to 2010 with British degrees, and continue on this website, please see website archives on the right panel.

My add:

Matthew 5: 13-16 from New American Standard Bible

13 “You are the salt of the earth; but if the salt has become tasteless, how [a]can it be made salty again? It is no longer good for anything, except to be thrown out and trampled under foot by men. 14 “You are the light of the world. A city set on a [b]hill cannot be hidden; 15 nor does anyone light a lamp and put it under a [c]basket, but on the lampstand, and it gives light to all who are in the house. 16 Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven.

Footnotes:

Matthew 5:13 Lit will
Matthew 5:14 Or mountain
Matthew 5:15 Or peck-measure

In principle, I agree with this theology from Mr. Wallace. But there is an important matters of degrees.

There is a cultural difference between the United States and Canada/Europe on this issue. Mr. Wallace takes a common American, evangelical view indicating that Christians should be involved in politics. A heavy political involvement seems implied. I do not have a disagreement with Christians being involved in politics, but in general, American evangelical Christianity is much more politicized than is Canadian and European Christianity.

I realize that many American evangelicals would reason that Canadian and European Christians are too weak politically. I can grant that this is true at points, but there are other ways of looking at the issue.

Clearly, the New Testament Church was much less politicized than modern American, evangelical Christianity.  I am not accusing Mr. Wallace of this as he seems balanced, but many modern American, evangelical ministries appear to be holding on, for dear life, to the political power of the Christian, evangelical church. This political power for these ministries seems comparable in importance to preaching the New Testament gospel message.

In the New Testament, the clear priority was preaching the gospel as opposed to gaining political power and freedom of religion within the Roman Empire. I see a view closer to the New Testament model being followed by the Mennonite Brethren denomination, that I happen to be baptized in and am a member of, although admittedly, I am of the Reformed tradition as opposed to a traditional Mennonite tradition.

The Mennonite Brethren are not apolitical, I have heard the topics of abortion, homosexuality, sexual sin, materialism, Trinity Western University and the rights of Christian academia, for example, mentioned in sermons, but the Mennonite Brethren are not part of any religious right in Canada seeking to gain influence and power in Canada.

In other words, there is no hint of desires for theonomy (God's law) or theocracy (God's rule in this present fallen realm) in typical, modern, Mennonite Brethren theology, but there often is within American evangelical Christianity.

Instead, the Kingdom of God is not of this present realm (John 18).

I would agree with many American evangelicals that there are sell-outs claiming to be Christian Churches in Canada and Europe, but there are also many of those types of churches in the United States of America.

Yes, I definitely and definitively desire freedom of religion for myself and for religious freedom to remain in the Western world. I will be involved politically at times. But that is tempered by the New Testament priority to preach and teach the gospel message.

Propaganda revisited

I. United States: World War II poster

Propaganda revisited

Propaganda uses art to illustrate a political point of view; usually in the support of one view and at the expense of another.

Cited

‘Selected information, true or false, which is promoted with the aim of persuading people to adopt a particular belief, attitude or course of action. During the 20th Century all the major political ideologies have employed propaganda and made use of modern media to reach a mass audience. It has an important role in modern warfare and by WWII separate bureaus and ministries were established to promote morale and subvert the enemy. The Nazi Ministry of Propaganda, headed by Goebbels was one of the most effective. In the West there has been an increase in professional propagandists such as people in public relations and advertising.’ Concord (1982: 995).

Stanford.edu

Cited

'A working definition of propaganda is the spreading of ideas, information, or rumor for the purpose of helping or injuring an institution, a cause, or a person. While propaganda has been around for almost a thousand years, only recently (last 100 years) with the advent of technologies that allow us to spread information to a mass group has it evolved to a scientific process capable of influencing a whole nation of people. While propaganda is most evident in times of war as in the poster, it is constantly being used as a political and social means in even less obvious ways to influence peoples attitudes. This is currently evident with all the election commercials on TV, where the candidates are using propaganda techniques to elevate themselves above their competitor. Another place propaganda is being exploited is by the use of the media in its portrayal of countries that have nuclear technology.

Modern propaganda uses all the media available to spread its message, including: press, radio, television, film, computers, fax machines, posters, meetings, door-to-door canvassing, handbills, buttons, billboards, speeches, flags, street names, monuments, coins, stamps, books, plays, comic strips, poetry, music, sporting events, cultural events, company reports, libraries, and awards and prizes. It is most likely that some of these media uses are surprising, but that only serves to show how easy it is to not even recognize propaganda as such.'
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Politically, I would consider myself a moderate conservative. Acknowledging that in war especially, all sides use propaganda, this does not mean I equate all political systems as being equally evil, in general terms. I do not support politically or militarily totalitarian regimes. I support Western political democracy and within a fallen world it is the best system to preserve human rights and freedoms. I also support Western policing and military action when it concerns maintaining law and order. Romans 13 gives the state the right to maintain law and order.

Propaganda posters may be considered historical art. In agreement with Concord, propaganda can present true or false information, but as it is presented from one side, one worldview, it is not what I would consider an attempt at objective world history. Propaganda, in general terms, appeals to subjective feelings in order to convince people of a perspective, as opposed to presenting highly rational premises and arguments for an attempt at an objective perspective.

Within the Christian Church, an attempt at an objective presentation should be made, acknowledging the truth of divinely inspired Scripture and the gospel, while acknowledging problems within the present fallen reality.

As a Christian I would not use propaganda as a ministry tool.

THE CONCORD DESK ENCYCLOPEDIA (1982) New York, Concord Reference Books, Inc, Time.

February 19 2008 Propaganda
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I. An animated character from Walt Disney is used by the American War effort. How can Mickey Mouse be bad? He is entertainment for children.

II. Notice with the Canadian poster that in the World War II era; Canada had closer political ties to the United Kingdom. In the poster Canada is like Robin, to the United Kingdom as Batman. Today in Canada, the country would be represented as more independent and equal.

III. The Norwegian poster is documented as in support of Nazi-Germany. Notice that the image is equated as being both of the Klu Klux Klan and Jewish, as if affiliated. Mr. Damsleth, if he would have cared to do more research would have realized that historically the Klu Klux Klan has not only been racist against non-whites but also anti-semitic. Notice, also the native American.

This is an example where factual history does not matter, according to the propaganda poster. This poster was made to appeal to the biases of its audience (s) which were both skeptical and fearful of the hooded Klu Klux Klan and as well had anti-semitic aspects within the culture (s).

IV. The 'divine', 'Christ-like' (imagery) Mao Zedong.

II. Canada: World War II poster from Time Magazine

III. By Harald Damsleth: Norwegian pro-Nazi Germany poster

IV. Chinese Civil War propaganda poster

Revelation & Second Thessalonians (In Brief)

Revelation & Second Thessalonians (In Brief)

Mr. Gore once again provides a fine video lecture. He appears to embrace a largely preterist approach.

From my archives

Antichrist 2008 

Mounce notes that the preterist position understands the apocalypse from a first-century setting. The events and book of Revelation are not relegated to the future, but are understood to have occurred by the fall of Jerusalem in AD 70, or the fall of the Roman Empire in AD 476. Mounce (1990: 41). Mounce explains that a major problem with this position is that the decisive victory over evil described in Revelation is not achieved. John views the overthrow of evil occurring with the defeat of Antichrist. Mounce (1990: 42).

The futurist view is more common among scholars and understands that Revelation describes a final victory over evil. Some scholars regard everything after Revelation 4:1 as taking place in the future. But, Mounce sees this as problematic as the book still needs to be relevant for the first-century reader. Mounce (1990: 42). Mounce reasons that no single approach is sufficient. The preterist is correct that the book of Revelation must be understood in a first-century context. The futurist is correct that the book is centrally eschatological describing how this age will come to an end. Mounce (1990: 44). Mounce also explains the value of the historist approach which sees the importance of specific fulfilment in history. A problem which this view is that it is quite subjective in connecting certain historical events to Scripture. Mounce (1990: 42). The benefits of the idealistic approach are that God can be seen as guiding the events. But, Mounce notes that the idealitic approach may lack a distinct consummation of events. Mounce (1990: 43). Its allegorical method tends to lessen the historical nature of future events. Mounce (1990: 43).
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Mounce explains that a major problem with this position is that the decisive victory over evil described in Revelation is not achieved. John views the overthrow of evil occurring with the defeat of Antichrist. Mounce (1990: 42).

Agreed. This problem is echoed in 2 Thessalonians:

Here 2 Thessalonians 2: 7-10...

7 For the mystery of lawlessness is already at work; only he who now restrains will do so until he is taken out of the way. 8 Then that lawless one will be revealed whom the Lord will slay with the breath of His mouth and bring to an end by the appearance of His [f]coming; 9 that is, the one whose [g]coming is in accord with the activity of Satan, with all power and [h]signs and false wonders, 10 and with [i]all the deception of wickedness for those who perish, because they did not receive the love of the truth so as to be saved. 11 For this reason God [j]will send upon them [k]a deluding influence so that they will believe [l]what is false, 12 in order that they all may be [m]judged who did not believe the truth, but [n]took pleasure in wickedness.

Then that lawless one will be revealed whom the Lord will slay with the breath of His mouth and bring to an end by the appearance of His [f]coming; 

I take it this event, the second coming of Jesus Christ, should be interpreted with a significant level of literalness. However, I admit that the Lord slaying the lawless one with the breath of His mouth is quite possibly significantly figurative language.

But the second coming of Christ is a literal, biblical and theological event of the future. In my mind, the potentially figurative nature of Christ's breath and the slaying of the opposition does not cancel out the literalness of the second advent. Actual (non-fiction, non-mythological) historical events can be described with degrees of literal and figurative language.

Jesus Christ literally destroys the lawless one at this point, in some context to do with breath from his mouth. Possibly, it may also be quite literal language, as Jesus Christ as the God-man would be quite capable of destroying an opponent that way.

Regardless, it does not appear this event occurred in the New Testament era.

Biblically and historically, this has not yet occurred.

Peter E. Cousins opines that the Apostle Paul here is not providing a time table for these events in 2 Thessalonians. (1470). Instead the focus is the victory of Jesus Christ and God. (1470). This would allow for my view that this event is yet to some.

Mounce reasons that no single approach is sufficient. The preterist is correct that the book of Revelation must be understood in a first-century context. The futurist is correct that the book is centrally eschatological describing how this age will come to an end. Mounce (1990: 44). 

Reasonable and well-stated from Dr. Mounce. I do find the preterist view quite agreeable on many points.

COUSINS, PETER E (1986) 'First and Second Thessalonians' in F.F. Bruce (ed.), The International Bible Commentary, Grand Rapids, Zondervan.

MOUNCE, ROBERT H. (1990) The Book of Revelation, Grand Rapids, William B. Eerdmans Publishing Company.

Sicily, Google+

C.S. Lewis & Tribulation (MPhil Edit)

York: scan

MPhil, Bangor University, 2003: The Problem of Evil: Anglican and Baptist Perspectives

PhD, University of Wales, Trinity Saint David, Lampeter, 2010: Theodicy and Practical Theology

From MPhil 2003

C.S. Lewis notes that there is a paradox concerning tribulation in Christianity. Lewis makes a good point, that God uses evil for the greater good but human disobedience to God is still sin. He stated: "Now the fact God can make complex good out of simple evil does not excuse--though by mercy it may save--those who do the simple evil." Lewis (l940)(1996: 111).

God can use evil for the betterment of his creation overall, but this does not change his character, and those who oppose his will still sin because their motives are not good as are God’s. However, God remains non-sinful and thus not a contradictory being.

John Calvin had stated:

Then we shall understand that God is not made the author of evil deeds when he said to lead the ungodly where he wills and to accomplish and execute his work through them, but rather we shall acknowledge that he is a wonderfully expert craftsman who can use even bad tools well. We shall be compelled to admire his justice, which not only finds a way through iniquity but also employs that very iniquity to a good end. Calvin (1543) (1996: 40).

So, from the words of both Lewis and Calvin, the idea is being put forward that God is in ultimate, but not robotic control of his creation. His creation sins against God with anti-God motives, and thus are guilty of crimes against him. God, however, is still able to use these evil works for the greater good.

This means that tribulation, although largely caused by sins of human beings, and perhaps at times, fallen angels, is still being used by God for his final purposes of good. Since tribulation is necessary in redemption, then it will not stop until the world is fully redeemed or no longer seen as redeemable. Lewis’ point here was that social improvements were good, but they were not the ultimate answer. He stated: "I am only reminding the reader that a particular medicine is not to be mistaken for the elixir of life." Lewis (1940)(1996: 115). Lewis stated that reform from the hands of humanity can only bring so much good, but that a heaven on earth can only take place through God’s direct intervention through Christ.

CALVIN,J.(1539)(1998) Institutes of the Christian Religion, Book II.

CALVIN, J. (1543)(1998) The Bondage and Liberation of the Will, Translated by G.I. Davies, Grand Rapids, Baker Book House.

CALVIN, J. (1553)(1952) Job, Translated by Leroy Nixon, Grand Rapids, Baker Book House. 

LEWIS, C.S. (1961)(1983) A Grief Observed, London, Faber and Faber.

LEWIS, C.S. (1941)(1990) The Screwtape Letters, Uhrichsville, Ohio, Barbour and Company. 

LEWIS, C.S. (1940)(1996) The Problem of Pain, San Francisco, Harper-Collins.