The Christian Church And Social Evils

Photo: Wales, trekearth.com

The Christian Church And Social Evils 

I slightly edited sections from my PhD and added material. This shows my perspective written in a moderate liberal to liberal secular department at Wales by a Christian moderate conservative.

Churches are Losing the Battle Against Social Evils

The societal move from modernity to post-modernism would demonstrate that the Church is in many cases losing the battle against social evils because of decreased influence.[1]  However, the Christian Church is a very large, multi-faceted group of smaller churches and it would take a major academic study outside of the depths of this one (my PhD), to conclusively answer this question, but cultural trends point towards a decline of influence of the Christian Church in the Western world.[2]  Hal N. Ostrander (2004), Chair of the Religion & Philosophy Division at Brewton-Parker College in Washington State,[3] writes that in today’s post-Christian era and society, Christians will face cultural and intellectual challenges to the faith.[4]  The Church is in a defensive position where it needs to defend a faith, not accepted by most in Western society.[5] 

Church Attitudes are Influenced by Society    

Elaine Graham (2000)(2007) writes that in a post-modern age of uncertainty,[6] many of the foundations of Western society are dissolving.[7]  Graham reasons there needs to be new ways of looking at Christian practice and the understanding of Divine reality[8] which feature the use of empathy and solidarity with others.[9]  For some on the liberal, progressive side of  Christianity, secular society can perhaps offer some practical, theological improvements to the historic faith.[10]  Therefore this question may be answered with agreement and yet viewed as a positive occurrence.[11]  Traditionalists such as Lindsell, will view any move within the Christian Church away from Biblical teaching as a negative (my view as well).[12]  Lindsell provides the opinion that many Christian institutions have slowly over time moved away from orthodox, Biblical theology and have gone astray.[13]  Some from the conservative perspective, who answered this question in the affirmative, may view secular influence on the Church as leading it into error.[14] 

A philosophical explanation in regard to the problem of evil may solve intellectual problems, but may not assist with many of the everyday consequences of evil. This is where pastoral care and practical theology is important. It is important and essential for the Biblical, Christian Church today to remain just that, Biblical with the proper use of context and academic tools. Prayer, fellowship, witness and mission also being vital. 

But at the same time, love is essential for those in society that do not agree with Christian views, as in loving one’s neighbour (Mathew 22, Mark 12, Luke 10) and so disagreements with Christian worldview, secular and other on social issues should be handled in a loving and not overly confrontational or overly politicized manner. 

The call to make disciples in Matthew 28 in the world, which includes other worldviews, such as secular, continues even while there are very significant issues and differences at times in the area of social issues. 

GRAHAM, ELAINE (2000)(2007) ‘Practical Theology as Transforming Practice’, in James Woodward and Stephen Pattison (eds.), The Blackwell Reader in Pastoral and Practical Theology, Oxford, Blackwell Publishing.

LNDSELL, HAROLD (1976) The Battle for the Bible, Grand Rapids, Zondervan Publishing House.

OSTRANDER, HAL N. (2004) ‘Defending the faith in a post-Christian era’, in The Christian Index, Duluth, Georgia, The Christian Index. http://www.christianindex.org/206.article 

VEITH, GENE EDWARD, JR. (1994) Postmodern Times, Wheaton Illinois, Crossway Books. 

---

[1] Veith (1994: 27-46).

[2] Veith (1994: 27-46).  Ostrander (2004: 1).

[3] Ostrander (2004: 1).

[4] Ostrander (2004: 1).

[5] Ostrander (2004: 1).

[6] Graham (2000)(2007: 106).

[7] Graham (2000)(2007: 106).

[8] Graham (2000)(2007: 106).

[9] Graham (2000)(2007: 106).

[10] Graham (2000)(2007: 106).

[11] Graham (2000)(2007: 106).

[12] Lindsell (1976: 185).

[13] Lindsell (1976: 185).

[14] Lindsell (1976: 185).  

---

Divine Tension

Conwy, Wales

Divine Tension

From my PhD work on empirical theology; an interesting point made in regard to the tension between divine omnipotence and divine love. 

Additional 

Expiation: The idea that sin is covered over, through Christ’s death on the cross, his atoning work. The debt of sin is cancelled. Grenz, Guretzki, and Nordling (1999: 50). 

Propitiation: The atonement offering that turns away God’s wrath. Christ’s atoning work serves as propitiation. Grenz, Guretzki, and Nordling (1999: 96). 

PhD Edit

Related to this issue, according to van der Ven, is the tension between divine omnipotence and divine love.[1] Christ is seen as both a representative of the divine judge,[2] and the expiatory sacrifice and sufferer for humanity.[3] Expiation is the idea that Christ’s atoning death covers sin in believers and cleanses followers from corruption, according to Erickson.[4] Professor van der Ven is wise to suggest that an empirical analysis of how the ideas of God’s justice and love work together would be useful.[5] Understanding these concepts may be a struggle to many within the Church that are suffering, and ministers and leaders need to be aware of these difficulties in order to be of greater assistance.[6] 

 ________________________________________ 

[1] van der Ven (1993: 161). 

[2] van der Ven (1993: 161). Mounce (1990: 365-366). 

[3] van der Ven (1993: 161). 

[4] Erickson (1994: 811).

[5] van der Ven (1993: 160).

[6] van der Ven (1993: 159).

ERICKSON, MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House.

ERICKSON, MILLARD (2003) What Does God Know and When Does He Know It? Grand Rapids, Zondervan. 

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

MOUNCE, ROBERT H. (1995) The New American Commentary: Romans, Nashville, Broadman & Holman Publishers. Pocket Dictionary Of Theological Terms (1999) Downers Grove, Illinois, InterVarsity Press. 

VAN DER VEN, JOHANNES (1993) Practical Theology, Translated by Barbara Schultz, AC Kampen, Netherlands, Kok Pharos Publishing House. 

VAN DER VEN, JOHANNES (1998) God Reinvented?, Leiden, Brill.

VAN DER VEN, JOHANNES (2005) ‘Theodicy Items and Scheme’, in a personal email from Johannes van der Ven, Nijmegen, Radboud University, Nijmegen. 

VAN DER VEN, JOHANNES (2006a) ‘Dates of Nijmegen authors’, in a personal email from Johannes van der Ven, Nijmegen, Radboud University, Nijmegen. 

VAN DER VEN, JOHANNES (2006b) ‘Symbols versus Models’, in a personal email from Johannes van der Ven, Nijmegen, Radboud University, Nijmegen.

VAN DER VEN, JOHANNES, PAUL VERMEER, AND ERIC VOSSEN (1996) ‘Learning Theodicy’, in Journal of Empirical Theology, Volume 9, pp. 67-85. Kampen, The Netherlands, Journal of Empirical Theology. 

VAN DER VEN, JOHANNES AND ERIC VOSSEN (1996) Suffering: Why for God’s Sake? Grand Rapids, Eerdmans.

The Mahavishnu Orchestra Cover Band Sold Out, So We Saw This Act Instead...

Paris-Facebook, Travel and Leisure

On Friday night while sitting behind corporate monitors, Uncle Chucky texted me that a Mahavishu Orchestra cover band was playing locally Saturday night and asked if I was interested in attending. I stated, yes.

By Saturday afternoon I realized Saint Chuckles had not purchased tickets and (rightly) attended a wedding in Vancouver Saturday afternoon and by the time he texted me to check for ticket availability they were sold out.

I was in the middle of homecaring and shopping duties on the road in my vehicle.

A blessing here is that Chucky did not risk another incident with security officers because he would not sit by a 'fat guy' or like as occurred at the 2013 Rush show when he moved by his own limited free will out of his seat beside me and oh so wisely stood in a concrete stairway where he was then yelled at by a tatted guy to sit down.

Chuck was then seat relocated by Rogers Arena security.

Philosophically and ethically, as this is a philosophy blog, in part, in hindsight, Saint Chuck had better options than autonomously with his libertarian, 'Christian anarchism' views seeking his own 'fat free' view of the show.

He could have looked up, way up and saw several empty seats where he could have moved to. To be fair the conditions were dark and he wears glasses, but so do I, and I could view the empty seats.

He could have asked Rogers Arena security for another seat with more room. He was eventually relocated by 'force', or at least strong request, he could have been relocated without 'force' or at least strong request.

By the end of night after his relocation, he moved again by his own limited free will and he was sitting closer to me, but on the other side from where 'fat guy' was seated.

Now ironically, I now work in corporate security and that night at Rogers Arena, one of our friends, in particular Chuck's friend was security for Rush, backstage.

Well-done, Pope Chucklins, well-done.

Would Menno Simons roll in his grave?

Oh well, you are Reformed now anyway...

Philosophically, my choice was to use the shenanigans as an opportunity to post the entire event life in Satire And Theology comments.

Chuck and I were soon anonymously lovingly, satirically 'told off' more than once by what I view as someone from my fan club in Satire And Theology comments.

In regard to Saturday night, therefore, we attended another musical extravaganza from Mr. Bobby Buff, this time we bootlegged the performance, showed in part, with commentary on progressive rock and jazz fusion tracks we wish Mr. Buff would play and for some reason Chucky wanted to discuss Satire and Theology blogging legend and musical legend, Tom Jones...

A Radical Problem In Brief II

I finished another work week at corporate security, followed by dinner out, a long drive home and now a somewhat mentally planned out post. Not that tomorrow is a day off with homecaring and shopping. Sunday is church and the beginning of meetings in regards to small groups and teaching.

I therefore, presently still filled with energy from my patrolling from work wish to complete my now weekly post on this blog.

With your kind permission...

I mentioned the 'Australia ISIS' story to a manager at work Friday at shift change this afternoon. I am one of his shift replacements, although he works directly for the corporation. I opined that even though terrorism is not directly related to our work it is a concern, due to the sheer size of the corporation we work for and its worldwide reach. We also had a few minor security issues Thursday-Friday, one of which I managed to discover and it is always possible a minor issue could lead to something major. The manager agreed that corporate targets could be legitimate terrorist targets and basically (paraphrased) stating that for those in law enforcement and security, having a security issue covered and actually having it covered, are two different things. In other words, I took his statement as meaning, no one is really completely secure from a radical Islamic attack.

The news story...

BBC News September 18, 2014

Cited

'Australia raids over 'Islamic State plot to behead'

Cited

'Police have carried out anti-terrorism raids in Sydney sparked by intelligence reports that Islamist extremists were planning random killings in Australia. PM Tony Abbott said a senior Australian Islamic State militant had called for "demonstration killings", reportedly including a public beheading. The raids, with at least 800 heavily armed officers, led to 15 arrests.'

''Imperative danger'

'Australian media reports said they had discussed abducting members of the public and beheading them on camera, draped in a black IS flag. In recent weeks, IS has released video footage showing the beheadings of two American journalists and a British aid worker seized in Syria.'

'The news of an alleged plot to publicly behead a random Australian will shock many people here, including the vast majority of this country's long-established moderate Muslim community. Many Muslims are unhappy with what's going on in Iraq and Syria but would never resort to violence. These raids risk antagonising the broader Islamic community. But Australia, like many countries including Britain, is worried about the threat from Islamic State, not just abroad but at home. More than a decade on from Australia's support for the US-led war in Iraq, the country finds itself embroiled in a conflict that is far from over. Tony Abbott this week announced he is sending 600 troops to the Middle East to assist in the fight against Islamic State. Security forces clearly face a battle at home too.'

'About 200 people from Sydney's Muslim community held a protest against the raids on Thursday night. Speakers reportedly made claims of police brutality and political hysteria.'

Cited again

'But Australia, like many countries including Britain, is worried about the threat from Islamic State, not just abroad but at home.'

Two articles ago on September 6, 2014 I posted A Radical Problem In Brief

Please see recent archives

I noted...

It is mainly it seems, the radical, militant Islamists that are very much opposed to toleration of others and democracy and have the theological concept of convert to Islam or die in regard to all other groups, including other Muslims that they find objectionable. Other notable exceptions that would be opposed to toleration and democracy, not stating this is an exhaustive list, but these philosophical views are not prevalent in the West presently, would be those supporting Communism, certainly as in anything resembling that of the Marxist-Leninist, Soviet Union and those supporting Fascism as in anything resembling Nazism.

Lewis M. Hopfe admits that one of the most controversial aspects of Islam is 'Jihad' (Holy War). Hopfe (1987: 419). Pagans he writes may have been forced to convert but Jews and Christians and others were free to worship and they chose. Hopfe (1987: 419). It is admitted by Hopfe that there is a Muslim doctrine that one must do battle for God. Hopfe (1987: 419).

S.A. Nigosian states the goal of Jihad is not so much conversion but for Islam to gain 'political control over societies'. Nigosian (1994: 448). This is done in order to rule them under Islam. Nigosian (1994: 448). 

Therefore

It seems reasonable that anyone holding to such radical views should be barred entrance into a Western nation. I am not stating that all Muslims should be barred from the West, but that radical Islamists that demonstrate in their public or discovered views opposition to toleration and democracy should not be allowed into Western nations. Anyone that prefers Sharia (Islamic law) to Western democracy should be barred entrance. On a practical level I suppose a burqa ban would be a deterrent for entrance for many Islamists considering entrance into a Western nation. Yes, this could be considered a decrease in liberty, but would such people if provided entry really desire to uphold Western liberty and democracy if there was a Muslim majority? Doubtful if they prefer Sharia (Islamic law).

Therefore in regard to this story from Australia, IS, ISIS, ISIL seeking to behead random Australian citizens, without scaremongering it is certainly philosophically reasonable and legally reasonable to bar radical Islamists/Muslims and I reason those that would support Sharia (Islamic law) from entrance into a Western nation.

Again, I am not seeking to eliminate within a democracy and Western nation, Islam, but any view which is by definition violently intolerant of the other views and is against the very democratic system by which a Western nation stands must be legally opposed in order to protect the security of that nation. To protect law and order, which is also a Biblical mandate (Romans 13).

I would state the same for any so called religious sect, Christian sect, or as noted political movements such as radical Communism or Fascism.

As I noted in the first related article, Biblical Christianity does not promote a Kingdom of God created by the conquest of human beings claiming to be Christian (John 18:36), but it is culminated through God and Christ, who is God and man (Revelation 21-22, 1 Thessalonians 4, 2 Thessalonians 2).

Theocracy and theonomy are not legitimate goals for the Church within a sinful, fallen realm because humanity will corrupt and politicize any such rule.

Theocracy defined:

N.H.G Robinson states that just as democracy signifies a type of government ruled by the people by elected representatives, theocracy represents government rule by God and his representatives. Ancient Israel is a primary example. Robinson (1999: 564).

M.J. Wyngaarden explains that word is derived from the Greek words for God, theos, and from kratein to rule. This represents the rule of God. and is traced back to the Old Testament concept and may have been coined by Josephus. Wyngaarden (1996: 1083).

N.H.G. Robinson and D.W.D. Shaw note that theonomy is an interpretation of a person’s life when ultimate ethical authority is found in the divine will. Autonomy would be self-imposed authority. Robinson and Shaw. (1999: 567). They reference Paul Tillich and note that he states that theonomy is a law or principle which brings together the law of people with the ground and source of all being. Robinson and Shaw. (1999: 567). For some autonomy and theonomy may be understood as the immanent and transcendent aspects of the ethics of theism. Robinson and Shaw. (1999: 567).

HOPFE, LEWIS M. (1991) Religions of the World, New York, Macmillan Publishing Company. 

NIGOSIAN, S.A. (1994) World Faiths, New York, St. Martin’s Press.

ROBINSON, N.H.G (1999) 'Theocracy' in Alan Richardson and John Bowden (eds.), New Dictionary of Christian Theology, Kent, SCM Press Ltd.

ROBINSON, N.H.G. AND SHAW D.W.D. (1999) ‘Theonomy’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, Kent, SCM Press Ltd.

WYNGAARDEN, M.J. (1996) ‘Theocracy’, in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books.