The God Who Would Be Known

Recently my wife and I took a few hours off to visit a local nature preserve. You know how quiet and peaceful that can be. Imagine you’re out there in nature enjoying your walk, and talking with . . . God. That’s what Adam and Eve did, wasn’t it?

We don’t walk and talk with God the same way Adam and Eve did, but the God of the universe Who holds our very existence in His hand wants to show Himself to us as well; He wants us to know Him. He not only wants us to know Him, though; He wants us to know about Him.

Sometimes Christians will say they don’t need a lot of doctrine; they just want to know God personally, to just experience Him, without complicating things by adding all that theological gobbledy-gook. With a little bit of reflection, however, one can see how important knowing about God is to knowing God.

If my wife were to try to talk to me about her interests or desires or anything about herself, and I were to say, “You know, dear, I hate to get confused with all that information. I just want to experience your presence; I just want to relate to you personally,” you might understand if she experienced some confusion! What does it mean to “know” someone in our experience without knowing things about the person? The most it could mean is that I just want the feelings that come with being near someone I love.

My own joy in her presence, however, rests on certain knowledge about her. How much joy would any of us experience in the presence of, say, a known axe-murderer?! It’s amazing what a little knowledge can do for one’s “experience!”

Resisting any knowledge about my wife would also indicate that I don’t really have much interest in her; I’m only concerned with myself and my experience. What greater way is there to let someone know you really care and are interested than to want to learn about him or her?

Have I convinced you of the need to know about God in order to truly know God? If so, I hope you’ll invest some time in studying theology. You needn’t read a massive work on systematic theology. A writer whose work I’m benefiting from is Alister McGrath. He’s a well-respected theologian who makes theology accessible for the layperson. R.C. Sproul and J. I. Packer are two others from whose writings you would benefit. In fact, Packer’s popular book, Knowing God, would be a great place to start.

You might still be hesitant because you know that it’s possible to substitute the “knowing about” for the “knowing personally.” How can we let what we know about God feed our personal knowledge of Him? Listen to this suggestion from J. I. Packer: “The rule for doing this is demanding but simple. It is that we turn each truth that we learn about God into matter for meditation before God, leading to prayer and praise to God.”(1)

In this essay we’ll just touch on a few subjects of importance in knowing about God: revelation; the Trinity; God’s sovereignty; and idolatry. I hope this will be helpful to you as you continue the wonderful journey of knowing God.

The God Who Can Be Known

In a debate on the existence of God between Christian philosopher J.P. Moreland and atheist philosopher Kai Nielsen, Nielsen argued that, for the educated person, “it is irrational to believe in God.”(2) Why? Because there is nothing in our experience to refer to when we say “God” that gives meaning to the word. If we want to argue, for example, that a certain table exists, we can point to the table or we can describe it in terms we understand. Since we can’t point to God and we can’t understand what God is in Himself, we can’t talk about Him meaningfully, Nielsen says.

So, where does this leave Christians? Does it leave us with an irrational faith? Can we know about God? If so, how so?

We are able to know God because of revelation. Revelation means “disclosure.” As New Testament scholar Leon Morris says, “Revelation is not concerned with knowledge we once had but have forgotten for the time being. Nor does it refer to the kind of knowledge that we might attain by diligent research. It is knowledge that comes to us from outside ourselves and beyond our own ability to discover.”(3) The last book of the Bible is called Revelation because it reveals the plans of God which were otherwise unknowable.

Revelation is necessary because of the nature of God. He can’t be seen by us (Jn. 1:18; I Tim. 6:16; I Jn. 4:12); we can’t know his depths or His limits, Zophar told Job (Job 11:7; cf. Rom. 11:33); and no one knows His thoughts except the Spirit (I Cor. 2:11). Jesus said, “No one knows the Father except the Son and anyone to whom the Son wills to reveal Him” (Mt. 11:27). Thus, if God and His ways are to be known, they must be revealed by Him to us. As Deut. 29:29 says, “The secret things belong to the Lord our God, but the things revealed belong to us and to our sons forever. . .”

How has God revealed Himself to us? Rom. 1:20 says that we know God exists through what He has made (i.e., nature). We see the hand of God in the historical events recorded in the Old Testament, such as the Exodus and the establishment of Israel and the regathering of God’s people under Ezra and Nehemiah (cf. Ps. 9:16; 77:14; Eze. 20:9). Our own conscience bears witness through a knowledge of moral law (Rom. 2:15). God has made Himself known specially through Jesus and through the written Word of God (Jn. 15:15; Mt. 11:27). Recall Heb. 1:1,2: “In the past God spoke to our forefathers through the prophets at many times and in various ways, but in these last days he has spoken to us by His Son.”

Through revelation we know of God’s glory (Is. 40:5), His righteousness (Is. 56:1), and His righteous judgment (Rom. 2:5). We know his plans (cf. Dan. 2:28,29; Eph. 3:3-6) and what He desires of us (cf. Micah 6:8). Even the message of the Gospel is referred to as a mystery now made known (Mt. 13:35; Rom. 16:25; I Cor. 2:7; Eph. 3:3-6).

If atheists like Prof. Nielsen refuse to acknowledge the reality of God, that doesn’t negate what we know to be true. Our belief in God doesn’t depend upon the confirmation of others. Besides, God has made Himself known in a tangible way in Jesus as well as in nature, history, conscience and Scripture. At the day of judgment, those who rely upon the excuse “Not enough evidence!” will be in for an awful surprise. God has revealed Himself, and we can know Him.

The Trinity

There’s probably no more baffling doctrine taught in Scripture than that of the Trinity. Christians say that God is three in one. How can that be? How can there be one God, and yet we name three persons– Father, Son, and Spirit–as God?

Attempts have been made to find some comparison in our own experience that can make this truth understandable, but they all fail at some point. Some say the Trinity might be like steam, water and ice–three forms which H2O takes. But this analogy fails because the same quantity of H2O doesn’t assume all three forms at one time. The analogy of an egg also fails because the three components–yolk, white and shell–are completely different. God isn’t three separate parts in one unit. The Bible teaches that there is only one God, and that He is unified in His being. It also teaches that there is God the Father, God the Son, and God the Spirit, distinct from one another, all existing at the same time. One being, three persons. A mystery, for sure, but not a contradiction.

Theologian Alister McGrath offers a helpful illustration. If a scientist takes a sample of air for some kind of testing, he has real air in his sample but not all of the air. He just has a sample, but he expects that what can be found in the rest of the air can be found in the sample; they are identical in nature. As McGrath says, “Jesus allows us to sample God.”(4) When people saw Jesus, they saw God. This is a better illustration, but it still isn’t perfect.

Is this doctrine important? As McGrath notes, it is the foundational reality underlying our belief that “God was in Christ reconciling the world to Himself” (II Cor. 5:19). God could reach out to us effectively because He reached out Himself. It was God in Christ who acted on our behalf; it wasn’t some mere human emissary who brought us a good word from God. And it is the Holy Spirit–God again–who continues to minister in us while we wait for the glory which is to come.

The doctrine of the Trinity isn’t only a difficulty for Christians: it’s also a favorite target of critics who seek to undermine our faith by finding flaws in it. Apart from the logical question of how one God can be three persons, critics also point to the fact that it was centuries after Christ that the doctrine was formulated. They say it was an invention of the church.

It shouldn’t seem surprising that there was a delay in the development of the doctrine of the Trinity. As noted earlier, it’s the theological explanation of the teaching that was present from the beginning, that “God was in Christ reconciling the world to Himself.” As the church came under attack and as Christians thought through scriptural teaching, they gradually developed fuller and more sophisticated doctrines. They weren’t making up new beliefs; they were more fully explaining what they already believed.

The doctrine of the Trinity is a necessary component of Christian belief. Any description of God which doesn’t include all that this doctrine includes is inadequate. Far from being theologically burdensome, the doctrine of the Trinity is an essential part of Christianity.

The Sovereignty of God

Along with the doctrine of the Trinity, an issue that is equally baffling is that of God’s sovereignty and man’s free will. The Bible indicates that God is fully in control of this universe, yet it also makes clear that we have real freedom. Our decisions are significant. Our prayers, for example, do make a difference. How can we be free and our actions be meaningful while God determines the course of history?

In recent years a view of God called the “open view” has gained a hearing among evangelicals. According to this view, “God does not control everything that happens.”(5) God often changes His plans to meet the changing situation brought about by our decisions and actions. As one writer says, “God’s will is not the ultimate explanation for everything that happens; . . . history is the combined result of what God and his creatures decide to do.”(6) Among other things, this means that God doesn’t know everything that is going to happen in the future; He is learning as we are.(7)

What do we learn from Scripture about this subject? First, we learn that God is unchanging in His being and perfections or attributes. In Malachi 3:6 God says “For I, the Lord, do not change; therefore you, O sons of Jacob, are not consumed.” James tells us that in God “there is no variation or shifting shadow.” (Jam. 1:17)

Second, we learn that God is unchanging in His purposes. “The counsel of the Lord stands forever, the plans of His heart from generation to generation,” says Ps. 33:11. In Is. 46:9-11 God says clearly that what He has planned from long ago He will bring about.

Third, we learn that God knows the future already. Is. 46:10 says He “[declares] the end from the beginning.”

While acknowledging God’s control of history leading to His own ends, we must also acknowledge that He does respond to our actions and petitions. In Gen. 6 we read that God was “grieved in His heart” that He had made man, so He acted to wipe out everyone except Noah and his family. In Numbers 14 we read of a time when God said He would wipe out the Israelites, but He relented after Moses interceded for the people.

What are we to make of this? As writer Mark Hanna has noted, we tend to make adjustments in our theology to compensate for this tension between God’s sovereignty and our free will. To do this, however, only creates problems elsewhere in our theology. What we must do is leave the tension where the Bible does.(8)

Why is the reality of God’s sovereign control important? It’s because God is unchanging in His being that we can trust Him to be “the same yesterday, today, and forever” (Heb. 13:8). It’s because God has knowledge of the future which is settled that predictive prophecy is possible. It’s because God knows in advance what people will do that he isn’t blind-sided by evil. Thus we can trust Him to know what is ahead of us; our future is ultimately in His hands, not the hands of people.

Although some people have theological problems with this, for others the problem might be personal. In other words, maybe we just don’t like the idea that anyone else–even God–has ultimate control over us. For those who are truly and joyfully submitted to God, however, the doctrine of God’s sovereignty and complete foreknowledge is a source of comfort, not of annoyance.

A Jealous God

In Isaiah 44 we read about a man who makes an idol from a tree. Part of the tree he worships; he calls on it to deliver him. The other part he burns for cooking and for warming himself. Isaiah 44:19 shows the ridiculousness of what he is doing with these words:

No one recalls, nor is there knowledge or understanding to say, “I have burned half of it in the fire and also have baked bread over its coals. I roast meat and eat it. Then I make the rest of it into an abomination, I fall down before a block of wood!”

Idolatry is setting something up in place of God. Paul sums it up in one simple phrase: “For they exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever” (Rom. 1:25). Those things to which we devote ourselves and which end up ruling our lives, thus taking precedence over God, become our idols.

Writer Richard Keyes speaks of nearby idols which give us a sense of control over our lives, things as ordinary as a clean house or even a stamp collection. Keyes also speaks about faraway idols, those things that give a sense of meaning to our lives such as financial security or progress in science. Nearby idols give us an immediate sense of security; they’re substitutes for the immanent activity of God in our lives. Faraway idols give us a sense of purpose and meaning; in them we put our hope. They are substitutes for the transcendent rule of God over our world.(9)

In response to the unfaithfulness of the Israelites, God often revealed Himself to be a jealous God. “They have made Me jealous with what is not God,” He said. “They have provoked Me to anger with their idols” (Deut. 32:21). Why would God respond this way? Because first, God deserves all glory, for all good things come from Him (Jam. 1:17). And second, because created things can’t do what God can and wants to do for us. In Is. 42 we read: “Thus says God the Lord, Who created the heavens and stretched them out, Who spread out the earth and its offspring, Who gives breath to the people on it and spirit to those who walk in it. . . . ‘I am the Lord, that is My name; I will not give My glory to another, nor My praise to graven images.’” (42:5-8). He is the creator and life- giver. There is no one and nothing like Him.

In contrast to this, idols are created, they aren’t eternal, and they are incapable of providing what we really need. Theologian Carl Henry brings to mind Elijah and the prophets of Ba’al when he refers to idols as “the false gods who never show.”(10) Ba’al couldn’t respond to his prophets no matter how much they shouted and danced and prayed (I Ki. 18:17-40). As the psalm writer said, “They have mouths, but they cannot speak; They have eyes, but they cannot see” (115:5). The problem is that idols by nature are not gods at all (Jer. 2:11; 5:7; Acts 19:26; Gal. 4:8). Thus it is that when such things as money or power or athletic prowess become our idols, we find that they cannot deliver us from everything that would destroy us.

We began this essay talking about the God Who would be known. To set up an idol in His place is to reject what He has told us about Himself and His desires. Today there are many other gods which call for our allegiance. We must continually recommit ourselves to the One Who won’t share His glory with others.

Notes

1. James I. Packer, Knowing God (Downers Grove, Ill.: InterVarsity Press, 1973), 18.
2. J.P. Moreland and Kai Nielsen, Does God Exist? The Great Debate (Nashville: Thomas Nelson, 1990), 48.
3. Leon Morris, I Believe in Revelation (Grand Rapids, Mich.: Eerdmans, 1976), 10.
4. Alister McGrath, Studies in Doctrine,(Grand Rapids, Mich.: Zondervan, 1997), 205.
5. Pinnock, Clark, Richard Rice, John Sanders, William Hasker, and David Basinger, The Openness of God (Downers Grove, Ill.; InterVarsity Press, 1994), 7.
6. Ibid., 15.
7. Ibid., 16.
8. Mark Hanna, Crucial Questions in Apologetics (Grand Rapids, Mich.: Baker, 1981), 59-60.
9. Richard Keyes, “The Idol Factory,” in No God But God: Breaking With the Idols of Our Age, ed. Os Guinness and John Seel (Chicago: Moody Press, 1992), 37-48.
10. Carl F. H. Henry, The God Who Shows Himself (Waco, Tex.: Word Books, 1966), 5.

©1998 Probe Ministries.

Will a good, moral life get me to heaven?’ The answer is no, and Probe’s Jimmy Williams spells out why, including how we CAN get to heaven.

Man: The Worshiping Animal

This essay is concerned with the often-asked question, “Won’t a good, moral life get me to heaven?”

We begin first with the nature of man himself. One of the most remarkable things about humans is that from the dawn of history, and no matter where we find them on this planet, they are worshipping animals. In fact, humans are the only animals in the world who worship. Homo Sapiens is incurably religious. Why is man so inclined? What are the reasons, and how do they bear on our question about having good morals and getting to heaven?

Let’s look briefly at some foundational elements that appear to be universals when it comes to human behavior. The first, as we stated above, is simply that humans do worship. Ethnic groups of all kinds and in all places, whether remote or close to other peoples, have their own history, folklore, deities, rituals, particular moral system and life-customs. All of these enable each culture to cope with the great issues of life and its passages–from childhood to maturity to old age, and to the ultimate passage through that dark gate, Death. Christians tie this human inclination to worship directly to the fact that God says man, and only man, is created in His divine image (imago dei).

Secondly, what is also curious is how and what humans worship. The most prominent feature of human worship from earliest beginnings has been a sacrifice of some sort, whether the sheep, goats or bulls of the early Mediterranean world, or the human beings hurled into the mouths of volcanos by the Polynesians, or the child sacrifices of the Canaanites, or the ritual slaughter practiced by the Aztecs, the Incas, and virtually all of the New World Indians. In all cases, it appears some kind of blood must flow. We can also add to this (in many cultures) the prominence of self-sacrifice through flagellation, severe asceticism, or acts of personal penance.

The centrality of sacrifice in all human religious thinking points to an unmistakable reality: that humans instinctively know, or at least suspect, that there exists One to whom they are accountable for their behavior. They also assume, or know, that they have fallen short of what that higher being (or beings) requires of them. There is a universal sense that “God is not pleased with me.” So a third feature of worship is universal guilt. People worship because they feel guilty. They feel this guilt because they perceive they have fallen short of the standard that God, others, and they themselves require.

The Great Global Heresy: Religion

“Good little boys go to heaven and bad little boys go to hell!” Probably most of us, at one time or another, have undergone the ordeal of having a parent or a teacher point a finger at us (or a neighboring miscreant) and warn of the ultimate outcome of unacceptable behavior.

This “Santa Claus” mentality suggests that God is “makin’ a list and checkin’ it twice, gonna find out who’s naughty or nice.”

Everywhere we turn, we hear people speak of this religion: it is the most popular approach to God on the planet. We all know about the good little angel sitting on one shoulder and the bad little angel on the other. And we are very familiar with jokes about what happens to the person who dies and is immediately face to face with Saint Peter at the Golden Gates of Heaven. Peter stands there ready to evaluate and pass judgement on whether we’ve been good enough to be admitted and accepted inside. Saint Peter expects us to give moral account of ourselves before we can go inside.

The general, world-wide assumption is that, when we die, our good deeds and our bad deeds will be placed on the divine scales and weighed to determine if we go “up” or “down.” However, from Christianity’s viewpoint, this is a great, global heresy.

This is “religion,” but it is definitely not Christianity. In fact, Christianity is radically opposed to such an idea, teaching us that we are not to do something, but rather that something has already been done on our behalf. This global heresy, which we call “religion,” actually comes from Hinduism. It is the idea that God resides at the top of a great mountain, and it makes little difference which path a seeker chooses in his ascent up that mountain, since all paths lead to the God on top. And it is up to you to climb if you want to reach the summit–and God.

At the western end of the Forum in ancient Rome, there stood the Millenarium Aureum, the Golden Milestone, a gilded bronze column set up by Augustus Caesar to mark the junction and the origin of the major Roman roads spreading out like the spokes of a great wheel in every direction to distant destinations throughout the Empire. On this column were inscribed the major towns and their distances from Rome. From this came the popular saying, “All roads lead to Rome.”

This is what religionists believe about God. They say things like, “Well, it really doesn’t matter what you believe. What’s important is that you try to do your best and be sincere about it. After all, we’re all trying to get to the same place; we all worship the same God.”

But in the Genesis account of Adam and Eve, we encounter something very different: in fact, we discover that there are two possible approaches to God, but only one is acceptable. After Adam and Eve had disobeyed God, they immediately hid in the bushes, took out needle and thread, and began sewing fig leaves together to cover themselves.

God came and found them in the bushes–flunking the first home economics course ever offered! God looked at the clusters of fig leaves they had hastily sewn together, and He was not pleased. In fact, He scolded their efforts and their conduct. Adam and Eve not only had to admit their guilt and disobedience, they also had to acknowledge their inability to make things right through their own efforts. They could not cover, or atone, for what they had done. The account goes on to say that God had to take the initiative to adequately clothe them. He killed some animals and made garments from their skins for a covering.

All philosophy, philanthropy, asceticism, religion, ethics, and all other systems which seek to gain the approval of God through human self-effort are the “fig-leaf” approach. This method is at the heart of what we call “religion,” man’s best effort to reach up and find God. But the problem every worshipper encounters when climbing the mountain is an impenetrable barrier which denies all further advance: it is the barrier of God’s holiness and perfection. Each individual’s personal sin and imperfection prevents him or her from coming any closer.

In his autobiography Mahatma Gandhi, a devout Hindu, speaks eloquently of his own struggle with this when he says: “Oh wretched man that I am. It is a constant source of torture to me that I am so far from the one I know to be my very life and being, and I know that it is my own sin and wretchedness that hides Him from me.”

The Problem of Sin

When the word “sin” comes up in a conversation, most people look as though someone just slipped them a mildewed fig! We do a lot of it; we just don’t like to talk about it! Many people do not know what sin or a sinner really is. What is sin? Sin is a violation of the law, the standard God requires of every human. A sinner is therefore someone who has broken that standard.

Do not misunderstand me. I am not saying that there is no good at all in people. There is a great deal of good. Humans are not as bad as they could be. The point is simply this: if our premise is that to get to heaven one has to be good, then how good is good enough?

The Scriptures are quite clear about this. God is not demanding “goodness.” We saw above that Adam and Eve’s best efforts to cover themselves (fig leaves) were not enough. The good which is in man, all his moral achievement, is not acceptable to God–because God is not demanding goodness, He demands perfection!

Many will say they try to live by the Ten Commandments or by some other rule of life, such as the Golden Rule. And yet, if we are honest, each of us discovers we have violated our own standards at some point. This is what Paul meant when he said, “All have sinned and come short of the glory of God” (Romans 3:23).

The Grand Canyon is 6 to 18 miles across, 276 miles long, and one mile deep. The world’s record in the long jump, set by Mike Powell at the 1991 World Championships in Tokyo is 29′ 4 1/2″. Yet the chances of a person jumping from one side of the Grand Canyon to the other are greater than that of someone attempting to establish fellowship with God through his own efforts.

The standard man must meet is God’s perfection. Who can match that? It is a goal so far away that no one could ever reach it. To make matters worse, James tells us that “whoever keeps the whole law and yet stumbles in one point, he has become guilty of all” (James 2:10). This means if someone breaks just one of the commandments, he is as guilty as if he had broken all ten!

The purpose of giving the Ten Commandments in the first place was not because God knew human beings would keep them perfectly. The Bible tells us that these revealed standards were intended to be to us what an X-ray machine is to a broken arm. The machine reveals the condition of the arm, but it will not set and knit the bones, nor will it put the arm in a cast. By the same token, the Ten Commandments can only reveal to us the condition of our lives; they cannot heal us or cover our sin.

The Pharisees looked at the Law and then at their own lives and said, “I’m pretty good, really good.” Jesus had wanted them to come to the opposite conclusion. He even called them hypocrites! He said they were wrong to claim they were righteous enough and that all was well between them and their Maker. That is why he said, “Those who are well do not need a physician” (Matthew 9:12). When you are well, you don’t seek a doctor. The time to consult a physician is when you realize you are sick. Jesus was urging the Pharisees to be honest about themselves when He said, “I have not come to call the righteous, but sinners to repentance” (v.13).

When my wife Carol and I travel, and I discover I’m lost, I really hate for her to make her classic statement, “You’re lost. Why don’t you ask for directions?” In my case, the issue is always my male pride! With the Pharisees, it was religious pride, as it is for all who would seek heaven on the basis of their own merits.

A wise old Baptist preacher once said, “It isn’t difficult to get people saved; it is difficult to get them lost!” This is man’s dilemma: like the Pharisees, people cling to the old fig leaves of self-effort instead of submitting to the covering God Himself has provided for all (Christ’s sacrificial death, the Cross). Each of us must choose one or the other (John 3:18, 36).

The Problem of Righteousness

While morality and human goodness are to be commended, God makes it clear from the very outset that no one, through his own efforts, possesses the ability to make himself presentable before God. It was Charles Haddon Spurgeon who said, “Man is basically a silkworm. A spinner and a weaver … trying to clothe himself … but the silkworm’s activity spins it a shroud. So it is with man.” Adam and Eve are classic examples.

Our problem is not only that we have fallen short of God’s standard (Romans 3:23), by sinning; we also lack something. We not only need the removal of personal sin through blood sacrifice to satisfy divine justice; we need something further to make us fit for heaven and the divine presence of God. In other words, Christ’s death in our place will keep us out of hell–but we still have the problem of getting into heaven. Isaiah spoke of this when he said, “For all of us have become like one who is unclean, and all our righteous deeds are as filthy rags.” (Isaiah 64:6). Not our sins, but our good deeds! We need not only atonement for our sins, we also need righteousness to enter heaven! But it has to be a certain kind of righteousness.

The most righteous people of Jesus’ day were the Pharisees. They knew the Old Testament by heart. They went to the synagogue three times a day and prayed seven times a day. They were respected in the community. But Jesus looked right through their religious veneer and, in their presence, admonished the crowds that “Unless your righteousness surpasses that of the scribes and Pharisees, you shall not enter the kingdom of heaven” (Matthew 5:20).

The crowds responded by staring at each other in bewilderment. “You mean the Pharisees aren’t righteous enough to go to heaven? If they can’t make it, who will?”

In the Garden of Eden we observe this conflict between two kinds of righteousness–human righteousness, which is clearly symbolized by the fig leaf garments Adam and Eve sewed together to make themselves presentable before God, and divine righteousness, which is symbolized by the adequate covering of the slain animals provided by God Himself. We find these two kinds of righteousness marching and clashing with each other all the way through both Testaments.

Paul referred to these same two righteousnesses when he said of his Jewish brethren, “I bear them witness, that they have a zeal for God, but not in accordance with knowledge. For not knowing about God’s righteousness, and seeking to establish their own, they did not submit themselves to the righteousness of God” (Romans 10:1).

In the former Soviet Union, rubles are printed and circulated. With those rubles you can buy your dinner, pay your hotel bill, and purchase things in the shops. But if you brought those rubles back to America and tried to do the same thing, the rubles would not be honored. It would be futile to try to do business with rubles in America.

Let’s think of these two righteousnesses in mathematical terms. Let’s call God’s righteousness “+R” and human righteousness “-R.” The first righteousness is absolute, while the second is relative. Over a lifetme, a human being can accumulate a huge pile of -R, but added up, it still totals -R. To do business with God in heaven, we must deal with Him in the only “currency” honored and accepted by Him, and that is +R. It is futile to try to negotiate with God on the basis of relative, human goodness. We need +R.

Where do we get such “currency?” It is given to us as a gift if we will accept it–the perfect righteousness of Jesus Christ. The yardstick God uses to measure everyone is His Son. This +R righteousness is ours only in Christ: “Not by works of righteousness which we have done, but according to His mercy He saved us, by the washing of regeneration and renewing by the Holy Spirit” (Titus 3:5).

This gracious provision is a radical departure from all other religious ideas humans have ever conceived or set forth. It is so radical that human beings would never have thought of it.

The Uniqueness of Christian Grace

We have sought to arrive at a biblical answer to the question, “Will a good, moral life get me to heaven?” We have examined the bankruptcy of every attempt by people to reach that goal through any and every means of self-effort. We have discovered that the salvation offered by Christianity is uniquely opposed to all human efforts to secure it by working one’s way into God’s good graces. In fact, if God expected us to attain our salvation through good deeds, then God made a terrible mistake. He allowed His only-begotten Son to come to earth–robed in human flesh–and die a horrible death on a cross for our personal, eternal benefit. To choose a “good works” path to God is to negate the total significance of Christ’s death, making it meaningless and unnecessary.

What God has to offer is free. It is a gift that is not deserved by any of us, nor could we ever repay what the gift is worth. God has dealt with humankind in grace and love. The only thing that God has asked us to do is to humbly admit that we have broken His laws, acknowledge that He has indeed made things right through His Son’s sacrificial death on the cross, and accept His forgiveness by faith. We are invited to lay aside our own “fig-leaf” costumes and freely submit to the covering God has provided for us, the blood-stained garment of His Son, the very righteousness of Christ.

This is what Jesus sought to communicate in Matthew 22:1-14, the parable about the wedding feast that a king was preparing to give his son: “So the servants went out into the highways, and gathered together all, as many as they found, both good and bad: and the wedding was furnished with guests. And when the king came in to see the guests, he saw there a man who had not on a wedding garment. And he said unto him, ‘Friend, how came you here not having on a wedding garment?’ And he was speechless. Then said the king to the servants, ‘Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth!’”

The text does not tell us whether this person was one of the “good” ones or the “bad” ones. Why? Because it is irrelevant to what Jesus wants us to understand. The important issue was proper attire for the occasion. God is telling us that the only acceptable attire for heaven is the righteousness of Christ.

As a gracious host, He stands holding out to humanity the most expensive, costly garment in the universe, and He eagerly desires to wrap us up in it–safe and warm and happy and secure:

“I will greatly rejoice in the Lord, my soul shall be joyful in my God: for He hath clothed me with the garments of salvation, He hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorns herself with her jewels.” (Isaiah 61:10).

So how does this apply to you and me? Simply this: Everything that needed to be done for your salvation and mine was accomplished the moment Christ died on the cross. The penalty has been paid and God’s righteous demands satisfied. God is now free to extend eternal life as a free gift. He declares, “The wages of sin is death, but the free gift of God is eternal life through Jesus Christ our Lord” (Romans 6:23). Gifts, of course, must be received. For that reason, Jesus said, “He who believes has eternal life” (John 6:47). “Believe” means “to trust or depend on.” God is asking each person to come to Him as a sinner, recognize that His Son died on the cross of us, and trust His Son alone as our only hope of heaven.

This was the message, the good news which the first Christians took to the world: “Neither is there salvation in any other, for there is no other name under heaven that has been given among men, by which we must be saved” (Acts 4:12).

In reality, every human being is just a prayer away from receiving the grace and forgiveness of God and the promise of heaven. But it has to be the right prayer, based on the right facts: that Jesus Christ came into this world to save sinners, not “Do-Gooders”: “I have not come to call the righteous to repentance, but sinners” (Matthew 9:13). You can begin to trust Christ for your salvation today instead of your own, futile efforts of trying to be a fairly nice person all your life. Obviously, your heart attitude, your sincerity, is what really counts. God knows your heart. But if the following suggested prayer will help to bring a sense of closure and certainty to your decision to believe in, to trust Christ, then please feel free to use it as a simple guide:

“Dear God, I admit that I am a sinner, and nothing I can do will ever get me to heaven. But I believe Jesus Christ died for me and rose from the grave to prove the validity of His claim to be my Savior. He took my place and my punishment. So right now, I place my trust in Christ alone to make me presentable and acceptable to you. Come into my life. I accept the gift of your Son. Thank you that you are now within me, not based upon my feelings, but upon your promise that if I open the door of my life and invite you to come live within me and be my Savior, you would (Rev. 3:20, John 1:12). Make me the kind of person you want me to be. Begin to show me that you really have entered my life and heart, and now give me the guidance I need to live a new life in fellowship with you. Amen.”

©1998 Probe Ministries.

Rick Wade examines the contemporary relevance of the apologetics of Blaise Pascal, a 17th century
mathematician, scientist, inventor, and Christian apologist.

 This article is also available in Spanish.

One of the tasks of Christian apologetics is to serve as a tool for evangelism. It is very easy, however, to stay in the realm of ideas and never confront unbelievers with the necessity of putting their faith in Christ.

One apologist who was not guilty of this was Blaise Pascal, a seventeenth-century mathematician, scientist, inventor and Christian apologist. Christ and the need for redemption through Him were central to Pascal’s apologetics.

There was another feature of Pascal’s thought that was, and remains, rare in apologetics: his understanding of the human condition as both created and fallen, and his use of that understanding as a point of contact with unbelievers.

Peter Kreeft, a modern day Christian philosopher and apologist, says that Pascal is a man for our day. “Pascal,” he says, “is three centuries ahead of his time. He addresses his apologetic to modern pagans, sophisticated skeptics, comfortable members of the new secular intelligentsia. He is the first to realize the new dechristianized, desacramentalized world and to address it. He belongs to us. . . . Pascal is our prophet. No one after this seventeenth-century man has so accurately described our twentieth-century mind.”{1}

Pascal was born June 19, 1623 in Clermont, France, and moved to Paris in 1631. His mother died when he was three, and he was raised by his father, a respected mathematician, who personally directed his education.

Young Blaise took after his father in mathematics. In 1640, at age 16, he published an essay on the sections of a cone which was much praised.{2} Between 1642 and 1644 Pascal developed a calculating machine for his father to use in his tax computations. Later, he “invented the syringe, refined Torricelli’s barometer, and created the hydraulic press, an instrument based upon the principles which came to be known as Pascal’s law” of pressure.{3} He did important work on the problem of the vacuum, and he is also known for his work on the calculus of probabilities.

Although a Catholic in belief and practice, after the death of his father and the entrance of his younger sister into a convent, Pascal entered a very worldly phase of his life. Things changed, however, on the night of November 23, 1654, when he underwent a remarkable conversion experience which changed the course of his life. He joined a community of scholars in Port-Royal, France, who were known as Jansenists. Although he participated in the prayers and work of the group, he didn’t become a full- fledged member himself. However, he assisted them in a serious controversy with the Jesuits, and some of his writings on their behalf are considered “a monument in the evolution of French prose” by historians of the language.{4}

In 1657 and 1658 Pascal wrote notes on apologetics which he intended to organize into a book. These notes were published after his death as the Pensees, which means “thoughts” in French. It is this collection of writings which has established Pascal in Christian apologetics. This book is still available today in several different versions.{5}

Pascal was a rather sickly young man, and in the latter part of his short life he suffered from severe pain. On August 19, 1662, at the age of 39, Pascal died. His last words were “May God never abandon me!”{6}

The Human Condition

To properly understand Pascal’s apologetics, it’s important to recognize his motive. Pascal wasn’t interested in defending Christianity as a system of belief; his interest was evangelistic. He wanted to persuade people to believe in Jesus. When apologetics has evangelism as its primary goal, it has to take into account the condition of the people being addressed. For Pascal the human condition was the starting point and point of contact for apologetics.

In his analysis of man, Pascal focuses on two very contradictory sides of fallen human nature. Man is both noble and wretched. Noble, because he is created in God’s image; wretched, because he is fallen and alienated from God. In one of his more passionate notes, Pascal says this:

What kind of freak is man! What a novelty he is, how absurd he is, how chaotic and what a mass of contradictions, and yet what a prodigy! He is judge of all things, yet a feeble worm. He is repository of truth, and yet sinks into such doubt and error. He is the glory and the scum of the universe!{7}

Furthermore, Pascal says, we know that we are wretched. But it is this very knowledge that shows our greatness.

Pascal says it’s important to have a right understanding of ourselves. He says “it is equally dangerous for man to know God without knowing his own wretchedness, and to know his own wretchedness without knowing the Redeemer who can free him from it.” Thus, our message must be that “there is a God whom men can know, and that there is a corruption in their nature which renders them unworthy of Him.”{8} This prepares the unbeliever to hear about the Redeemer who reconciles the sinner with the Creator.

Pascal says that people know deep down that there is a problem, but we resist slowing down long enough to think about it. He says:
Rick Wade examines the contemporary
relevance of the apologetics of Blaise Pascal, a 17th century
mathematician, scientist, inventor, and Christian apologist.Man finds nothing so intolerable as to be in a state of complete rest, without passions, without occupation, without diversion, without effort. Then he faces his nullity, loneliness, inadequacy, dependence, helplessness, emptiness. And at once there wells up from the depths of his soul boredom, gloom, depression, chagrin, resentment, despair.{9}

Pascal says there are two ways people avoid thinking about such matters: diversion and indifference. Regarding diversion, he says we fill up our time with relatively useless activities simply to avoid facing the truth of our wretchedness. “The natural misfortune of our mortality and weakness is so miserable,” he says, “that nothing can console us when we really think about it. . . . The only good thing for man, therefore, is to be diverted so that he will stop thinking about his circumstances.” Business, gambling, and entertainment are examples of things which keep us busy in this way.{10}

The other response to our condition is indifference. The most important question we can ask is What happens after death? Life is but a few short years, and death is forever. Our state after death should be of paramount importance, shouldn’t it? But the attitude people take is this:
Just as I doRick Wade examines the contemporary
relevance of the apologetics of Blaise Pascal, a 17th century
mathematician, scientist, inventor, and Christian apologist. not know where I came from, so I do not know where I am going. All I know is that when I leave this world I shall fall forever into oblivion, or into the hands of an angry God, without knowing which of the two will be my lot for eternity. Such is my state of mind, full of weakness and uncertainty. The only conclusion I can draw from all this is that I must pass my days without a thought of trying to find out what is going to happen to me.{11}

Pascal is appalled that people think this way, and he wants to shake people out of their stupor and make them think about eternity. Thus, the condition of man is his starting point for moving people toward a genuine knowledge of God.

Knowledge of the Heart

Pascal lived in the age of the rise of rationalism. Revelation had fallen on hard times; man’s reason was now the final source for truth. In the realm of religious belief many people exalted reason and adopted a deistic view of God. Some, however, became skeptics. They doubted the competence of both revelation and reason.

Although Pascal couldn’t side with the skeptics, neither would he go the way of the rationalists. Instead of arguing that revelation was a better source of truth than reason, he focused on the limitations of reason itself. (I should stop here to note that by reason Pascal meant the reasoning process. He did not deny the true powers of reason; he was, after all, a scientist and mathematician.) Although the advances in science increased man’s knowledge, it also made people aware of how little they knew. Thus, through our reason we realize that reason itself has limits. “Reason’s last step,” Pascal said, “is the recognition that there are an infinite number of things which are beyond it.”{12} Our knowledge is somewhere between certainty and complete ignorance, Pascal believed.{13} The bottom line is that we need to know when to affirm something as true, when to doubt, and when to submit to authority.{14}

Besides the problem of our limited knowledge, Pascal also noted how our reason is easily distracted by our senses and hindered by our passions.{15} “The two so-called principles of truth*reason and the senses*are not only not genuine but are engaged in mutual deception. Through false appearances the senses deceive reason. And just as they trick the soul, they are in turn tricked by it. It takes its revenge. The senses are influenced by the passions which produce false impressions.”{16} Things sometimes appear to our senses other than they really are, such as the way a stick appears bent when put in water. Our emotions or passions also influence how we think about things. And our imagination, which Pascal says is our dominant faculty{17}, often has precedence over our reason. A bridge suspended high over a ravine might be wide enough and sturdy enough, but our imagination sees us surely falling off.

So, our finiteness, our senses, our passions, and our imagination can adversely influence our powers of reason. But Pascal believed that people really do know some things to be true even if they cannot account for it rationally. Such knowledge comes through another channel, namely, the heart.

This brings us to what is perhaps the best known quotation of Pascal: “The heart has its reasons which reason does not know.”{18} In other words, there are times that we know something is true but we did not come to that knowledge through logical reasoning, neither can we give a logical argument to support that belief.

For Pascal, the heart is “the `intuitive’ mind” rather than “the `geometrical’ (calculating, reasoning) mind.”{19} For example, we know when we aren’t dreaming. But we can’t prove it rationally. However, this only proves that our reason has weaknesses; it does not prove that our knowledge is completely uncertain. Furthermore, our knowledge of such first principles as space, time, motion, and number is certain even though known by the heart and not arrived at by reason. In fact, reason bases its arguments on such knowledge.{20} Knowledge of the heart and knowledge of reason might be arrived at in different ways, but they are both valid. And neither can demand that knowledge coming through the other should submit to its own dictates.

The Knowledge of God

If reason is limited in its understanding of the natural order, knowledge of God can be especially troublesome. “If natural things are beyond [reason],” Pascal said, “what are we to say about supernatural things?”{21}

There are several factors which hinder our knowledge of God. As noted before, we are limited by our finitude. How can the finite understand the infinite?{22} Another problem is that we cannot see clearly because we are in the darkness of sin. Our will is turned away from God, and our reasoning abilities are also adversely affected.

There is another significant limitation on our knowledge of God. Referring to Isaiah 8:17 and 45:15{23}, Pascal says that as a result of our sin God deliberately hides Himself (“hides” in the sense that He doesn’t speak}. One reason He does this is to test our will. Pascal says, “God wishes to move the will rather than the mind. Perfect clarity would help the mind and harm the will.” God wants to “humble [our] pride.”{24}

But God doesn’t remain completely hidden; He is both hidden and revealed. “If there were no obscurity,” Pascal says, “man would not feel his corruption: if there were no light man could not hope for a cure.”{25}

God not only hides Himself to test our will; He also does it so that we can only come to Him through Christ, not by working through some logical proofs. “God is a hidden God,” says Pascal, ” and . . . since nature was corrupted [God] has left men to their blindness, from which they can escape only through Jesus Christ, without whom all communication with God is broken off. Neither knoweth any man the Father save the Son, and he to whosoever the Son will reveal him.”{26} Pascal’s apologetic is decidedly Christocentric. True knowledge of God isn’t mere intellectual assent to the reality of a divine being. It must include a knowledge of Christ through whom God revealed Himself. He says:

All who have claimed to know God and to prove his existence without Jesus Christ have done so ineffectively. . . . Apart from him, and without Scripture, without original sin, without the necessary Mediator who was promised and who came, it is impossible to prove absolutely that God exists, or to teach sound doctrine and sound morality. But through and in Jesus Christ we can prove God’s existence, and teach both doctrine and morality.{27}

If we do not know Christ, we cannot understand God as the judge and the redeemer of sinners. It is a limited knowledge that doesn’t do any good. As Pascal says, “That is why I am not trying to prove naturally the existence of God, or indeed the Trinity, or the immortality of the soul or anything of that kind. This is not just because I do not feel competent to find natural arguments that will convince obdurate atheists, but because such knowledge, without Christ, is useless and empty.” A person with this knowledge has not “made much progress toward his salvation.”{28} What Pascal wants to avoid is proclaiming a deistic God who stands remote and expects from us only that we live good, moral lives. Deism needs no redeemer.

But even in Christ, God has not revealed Himself so overwhelmingly that people cannot refuse to believe. In the last days God will be revealed in a way that everyone will have to acknowledge Him. In Christ, however, God was still hidden enough that people who didn’t want what was good would not have it forced upon them. Thus, “there is enough light for those who desire only to see, and enough darkness for those of a contrary disposition.”{29}

There is still one more issue which is central to Pascal’s thinking about the knowledge of God. He says that no one can come to know God apart from faith. This is a theme of central importance for Pascal; it clearly sets him apart from other apologists of his day. Faith is the knowledge of the heart that only God gives. “It is the heart which perceives God and not the reason,” says Pascal. “That is what faith is: God perceived by the heart, not by the reason.”{30} “By faith we know he exists,” he says.{31} “Faith is different from proof. One is human and the other a gift of God. . . . This is the faith that God himself puts into our hearts. . . .”{32} Pascal continues, “We shall never believe with an effective belief and faith unless God inclines our hearts. Then we shall believe as soon as he inclines them.”{33}

To emphasize the centrality of heart knowledge in Pascal’s thinking, I deliberately left off the end of one of the sentences above. Describing the faith God gives, Pascal said, “This is the faith that God himself puts into our hearts, often using proof as the instrument.”{34}

This is rather confusing. Pascal says non-believers are in darkness, so proofs will only find obscurity.{35} He notes that “no writer within the canon [of Scripture] has ever used nature to prove the existence of God. They all try to help people believe in him.”{36} He also expresses astonishment at Christians who begin their defense by making a case for the existence of God.

Their enterprise would cause me no surprise if they were addressing the arguments to the faithful, for those with living faith in their hearts can certainly see at once that everything which exists is entirely the work of the God they worship. But for those in whom this light has gone out and in who we are trying to rekindle it, people deprived of faith and grace, . . . to tell them, I say, that they have only to look at the least thing around them and they will see in it God plainly revealed; to give them no other proof of this great and weighty matter than the course of the moon and the planets; to claim to have completed the proof with such an argument; this is giving them cause to think that the proofs of our religion are indeed feeble. . . . This is not how Scripture speaks, with its better knowledge of the things of God.{37}

But now Pascal says that God often uses proofs as the instrument of faith. He also says in one place, “The way of God, who disposes all things with gentleness, is to instil [sic] religion into our minds with reasoned arguments and into our hearts with grace. . . .”{38}

The explanation for this tension can perhaps be seen in the types of proofs Pascal uses. Pascal won’t argue from nature. Rather he’ll point to evidences such as the marks of divinity within man, and those which affirm Christ’s claims, such as prophecies and miracles, the most important being prophecies.{39} He also speaks of Christian doctrine “which gives a reason for everything,” the establishment of Christianity despite its being so contrary to nature, and the testimony of the apostles who could have been neither deceivers nor deceived.{40} So Pascal does believe there are positive evidences for belief. Although he does not intend to give reasons for everything, neither does he expect people to agree without having a reason.{41}

Nonetheless, even evidences such as these do not produce saving faith. He says, “The prophecies of Scripture, even the miracles and proofs of our faith, are not the kind of evidence that are absolutely convincing. . . . There is . . . enough evidence to condemn and yet not enough to convince. . . .” People who believe do so by grace; those who reject the faith do so because of their lusts. Reason isn’t the key.{42}

Pascal says that, while our faith has the strongest of evidences in favor of it, “it is not for these reasons that people adhere to it. . . . What makes them believe,” he says, ” is the cross.” At which point he quotes 1 Corinthians 1:17: “Lest the cross of Christ be emptied of its power.”{43}

The Wager

The question that demands to be answered, of course, is this: If our reason is inadequate to find God, even through valid evidences, how does one find God? Says Pascal:

Let us then examine the point and say: “Either God exists, or he does not.” But which of the alternatives shall we choose? Reason cannot decide anything. Infinite chaos separates us. At the far end of this infinite distance a coin is being spun which will come down heads or tails. How will you bet? Reason cannot determine how you will choose, nor can reason defend your position of choice.{44}

At this point Pascal challenges us to accept his wager. Simply put, the wager says we should bet on Christianity because the rewards are infinite if it’s true, while the losses will be insignificant if it’s false.{45} If it’s true and you have rejected it, you’ve lost everything. However, if it’s false but you have believed it, at least you’ve led a good life and you haven’t lost anything. Of course, the best outcome is if one believes Christianity to be true and it turns out that it is!

But the unbeliever might say it’s better not to choose at all. Not so, says Pascal. You’re going to live one way or the other, believing in God or not believing in God; you can’t remain in suspended animation. You must choose.

In response the unbeliever might say that everything in him works against belief. “I am being forced to gamble and I am not free,” he says, “for they will not let me go. I have been made in such a way that I cannot help disbelieving. So what do you expect me to do?”{46} After all, Pascal has said that faith comes from God, not from us.

Pascal says our inability to believe is a problem of the emotions or passions. Don’t try to convince yourself by examining more proofs and evidences, he says, “but by controlling your emotions.” You want to believe but don’t know how. So follow the examples of those who “were once in bondage but who now are prepared to risk their whole life. . . . Follow the way by which they began. They simply behaved as though they believed” by participating in various Christian rituals. And what can be the harm? “You will be faithful, honest, humble, grateful, full of good works, a true and genuine friend. . . . I assure you that you will gain in this life, and that with every step you take along this way, you will realize you have bet on something sure and infinite which has cost you nothing.”{47}

Remember that Pascal sees faith as a gift from God, and he believes that God will show Himself to whomever sincerely seeks Him.{48} By taking him up on the wager and putting yourself in a place where you are open to God, God will give you faith. He will give you sufficient light to know what is really true.

Scholars have argued over the validity of Pascal’s wager for centuries. In this writer’s opinion, it has significant weaknesses. What about all the other religions, one of which could (in the opinion of the unbeliever) be true?

However, the idea is an intriguing one. Pascal’s assertion that one must choose seems reasonable. Even if such a wager cannot have the kind of mathematical force Pascal seemed to think, it could work to startle the unbeliever into thinking more seriously about the issue. The important thing here is to challenge people to choose, and to choose the right course.

Summary

Pascal began his apologetics with an analysis of the human condition drawn from the experience of the new, modern man. He showed what a terrible position man is in, and he argued that man is not capable of finding all the answers through reason. He insisted that the deistic approach to God was inadequate, and proclaimed Christ whose claims found support in valid evidences such as prophecies and miracles. He then called people to press through the emotional bonds which kept them separate from God and put themselves in a place where they could find God, or rather be found by Him.

Is Blaise Pascal a man for our times? Whether or not you agree with the validity of Pascal’s wager or some other aspect of his apologetics, I think we can gain some valuable insights from his ideas. His description of man as caught between his own nobility and baseness while trying to avoid looking closely at his condition certainly rings true of twentieth-century man. His insistence on keeping the concrete truth of Christ at the center keeps his apologetics tied to the central theme of Christianity, namely, that our identity is found in Jesus, where there is room for neither pride nor despair, and that in Jesus we can come to a true knowledge of God. For apart from the knowledge of Christ, all the speculation in the world about God will do little good.

Notes

1. Peter Kreeft, Christianity for Modern Pagans: Pascal’s Pensees Edited, Outlined and Explained (San
Francisco: Ignatius Press, 1993), 13, 189.
2. Hugh M. Davidson, Blaise Pascal (Boston: Twayne Publishers, 1983), 4.
3. The New Encyclopedia Britannica Macropedia, 15th ed., s.v. “Pascal, Blaise.”
4. Davidson, 18.
5. James Houston’s translation, Mind On First: A Faith for the Skeptical and Indifferent (Minneapolis: Bethany House, 1997), will be quoted extensively in these notes. This version was edited to retain only the
individual pensees which are pertinent for apologetics. Mind On Fire also includes edited versions
of some of Pascal’s Provincial Letters, the ones he wrote against the Jesuits. The reader might also want to
refer to Peter Kreeft’s version (cf. note 1 above) which includes Kreeft’s comments on individual pensees.
6. Davidson, 22.
7. Houston, 91.
8. Blaise Pascal, Pensees, trans. W.F. Trotter, 97.
9. Kreeft, 187.
10. Houston, 96.
11. Ibid., 122.
12. Kreeft, 238.
13. Ibid., 124.
14. Ibid., 236.
15. Houston, 58.
16. Ibid., 58.
17. Ibid., 53.
18. Trotter, 50.
19. Kreeft, 228.
20. Ibid., 229.
21. Ibid., 238.
22. Ibid., 120-26, 293.
23. Trotter, 178; see also 130.
24. Kreeft, 247.
25. Ibid., 249.
26. Ibid., 251.
27. Houston, 147.
28. Ibid., 149.
29. Kreeft, 69.
30. Ibid., 232.
31. Houston, 130.
32. Kreeft, 240.
33. Houston, 223.
34. Kreeft, 240.
35. Houston, 151.
36. Ibid., 152.
37. Kreeft, 250-51.
38. Ibid., 240.
39. Houston, 205; Trotter, 52.
40. Trotter, 52; Kreeft, 266.
41. Houston, 116-17.
42. Ibid., 221-22.
43. Ibid., 223.
44. Ibid., 130-31.
45. Kreeft, 292.
46. Houston, 133.
47. Ibid., 133.
48. Kreeft, 251, 255.

©1998 Probe Ministries.

C.S. Lewis was a tremendously gifted writer of profound insight and wisdom. Todd Kappelman argues that both Christians and non-Christians should read his wonderful writings, the major of which are reviewed here.

A Christian For All Men and A Man For All Seasons

There was a time not too long ago when nearly half of the Christians I enjoyed regular fellowship with, not only knew who C.S. Lewis was, but had actually read at least one of his books. Lewis represented for us a means by which we could enter into some of the deepest theological and philosophical discussions imaginable without possessing a degree in either theology or philosophy. Lewis’s writing spoke to children, soldiers, Oxford professors, believers and unbelievers alike. His inviting, conversational tone in writing made him one of the first authors that I can say with some confidence I truly know.

Today, approximately 18 years after my first encounter with Lewis, I know people who have read him, and still others who have heard of him, but far too many who do not read him, nor recommend him to their friends. Without going into a discussion about the shift in our society from being text-driven to media-driven, I would like to make a case for the need to read Lewis, and to recommend him to our friends, both believers and unbelievers. In this essay I will discuss some of his major works and recommend some of my personal favorites that I believe you will enjoy reading.

One reason I recommend Lewis is that, given the extremely diverse society we live in today, the church is in profound need of a person of integrity and knowledge who can speak to as many different groups as possible. Lewis was, and remains, one of the best men for this task. He was born in 1898 and died in 1963. The story of his early life is one of conversion from hard core intellectual atheism to Christianity, and then to one of the great champions of the Christian faith in this century. He was an Oxford professor whose range of writings included theology, ethics, philosophy, literary criticism, science fiction, children’s stories, imaginative literature, and much more. There are very few areas of concern in which Lewis did not have something say, and he always said it with both wit and sensitivity.

Those who have never read Lewis can begin with one of the many volumes of collected essays on theology, philosophy, and cultural issues. God in the Dock, with 48 essays, is an excellent place to start. One will encounter titles such as “What Are We to Make of Jesus Christ,” where Lewis says that we must either accept or reject the gospel, but we cannot explain it away. Other essays have titles such as “The Laws of Nature” or “Religion and Science.” One of my favorites in this collection is entitled “We Have No Right to Happiness,” in which Lewis warns us that the continual pursuit of happiness as an ultimate goal will result in an unnatural affection for something that will eventually sweep us away.

In a small collection entitled The World’s Last Night and Other Essays, one will find titles such as “The Efficacy of Prayer” and “Good Work and Good Works.” A larger volume entitled The Seeing Eye has the wonderful essays “Christianity and Culture” and “The Poison of Subjectivism.” These volumes of essays should provide an excellent introduction to Lewis, and help the new reader understand why he is one of the most beloved Christian writers of our time.

Mere Christianity

We have been discussing the importance of reading the works of C.S. Lewis and have urged those who are not familiar with his works to begin with one of the collections of essays such as God In The Dock, The World’s Last Night, or The Seeing Eye.

These essays are an excellent place to start, but it is in Mere Christianity that Lewis details what he saw as the essentials of the faith. All of Lewis’s writings have a common theme: a reasonable and thorough faith which is capable of reaching everyone from the most highly educated to the simplest common man on the street. Whether it is the Narnia books for children, the science- fiction trilogy, the essays on theology and philosophy, or the technical works on miracles and the problem of pain, Lewis is committed to a rational and well thought-out faith. There was no easy faith for the Oxford professor, and Lewis would have nothing to do with a religion that was not grounded in both history and fact.

Originally aired as “The Broadcast Talks” in the early forties, Mere Christianity has an almost conversational tone to it. This is one of the interesting features that first attracted me to Lewis. It’s as if one were sitting down to tea and having a discussion with him; he is continually anticipating, and answering, the questions that his imaginary interlocutor might have. It must be remembered that Lewis is not arguing for a specific denominational faith in this work. Rather, he is attempting to raise the basic tenets of the Christian faith for discussion, acceptance, or even rejection. Lewis says that if one is hesitating between two Christian “denominations,” one will not learn from reading this book whether he or she ought to become an Anglican, a Methodist, a Presbyterian, or a Roman Catholic.(1) The faith Lewis is outlining is mere, or basic, Christianity.

Many objections can be, and have been, made to this ecumenical approach. However, this is also the strength of Lewis, and one which I believe is especially relevant for the modern, pluralistic times we live in. Lewis went so far in the ecumenical aspect of this work that he sent the original transcripts for Mere Christianity to four clergymen: an Anglican, a Methodist, a Presbyterian, and a Roman Catholic. They all had helpful advice, and all said they could live with the brand of Christianity that Lewis was detailing as “mere” Christianity.(2) This is a remarkable response which might be difficult to reproduce today.

In the first of the three books, or chapters, Lewis discusses the natural moral law found in all men. He argues that this natural understanding of right and wrong is a clue as to the nature of the universe and its Creator. In the second of the three books, Lewis outlines the basics of the Christian faith. It is here that the reader encounters the “mere” Christianity of the title. Finally, in book three, Lewis discusses the behavior which one should rightly expect from the believer. Some of the topics he discusses are sexual morality, marriage, forgiveness, charity, hope, and faith. Lewis takes the ideas from the three chapters on the law of human nature and develops that beautifully into the beliefs and behavior one should expect from Christians. Mere Christianity also provides an excellent introduction to Lewis at his best, and is a foundation text for understanding his work.

The Space Trilogy

The space trilogy is remarkable as both a good work of science fiction, and a great work of imaginative theology. Lewis’s science fiction is a sophisticated and highly developed fantasy dealing with the differences between natural and supernatural philosophy, original sin and temptation, as well as the perennial struggle between good and evil.

Out of The Silent Planet, published in 1938, is the first volume in the series. The silent planet, Earth, is so named because it has been cut off from beatific language as a result of sin.(3) In this initial book, we are introduced to many of the characters who will be used in the following volumes. Elwin Ransom, often taken to be a development of Lewis himself, is a philologist from Cambridge University who is kidnapped while on a walking holiday in the Midlands and taken to Malacandra, or Mars, by two evil men named Devine and Weston.

Perelandra, the second volume in the series, was published in 1943, and is my personal favorite in the space or science fiction trilogy. Perelandra, or Venus, is a paradisiacal world full of floating and fixed islands and a green-fleshed Adam and Eve who live in a pre-fallen universe. This unfallen state of existence is perfectly symbolized in the relationship between “The Green Lady,” as Eve is called, her husband, and the animal and fish life of the planet. This is a harmonious picture of a world where the natural and spiritual co-exist in beautiful perfection. In the original garden of Eden, Adam and Eve were forbidden to eat from the Tree of the Knowledge of Good and Evil. In Perelandra, the Green Lady and her husband are forbidden to be on the fixed land after sunset. One of the most interesting features in Perelandra is the naivete of the Green Lady and her husband. They live in an unfallen world, and therefore are unaware of the consequences following willful disobedience. Perelandra is a stunning fictional treatment about the nature of obedience and man’s fallen nature.

That Hideous Strength, published in 1945, is the third and final installment in the trilogy. In this volume, the action is once again set on earth, the silent planet, and Lewis shows the reader that the result of continual and willful sin is the destruction of the individual, and the propagation of evil on a worldwide scale. As a study of evil, That Hideous Strength shows how the wicked sow the seeds of their own destruction.(4)

The brillance of the space trilogy is that Lewis is able to reverse the perceptions found in the science-fiction of his day and counter that with a theological lesson woven into the fabric of fiction. Lewis understood the ability of fiction to capture the imagination of the reader and thus its ability to be used as a vehicle to raise serious theological concerns. He once said, “Any amount of theology can now be smuggled into people’s minds under the cover of romance without their knowing it.” Those who thought that C.S. Lewis was primarily an author of theological and philosophical works will find a refreshing change of pace in the space trilogy.

The Problem of Pain and A Grief Observed

Now, let’s continue our discussion by looking at two works by C.S. Lewis which deal with the problem of evil and suffering. We should begin our discussion by stating that the problem of pain and suffering, or the problem of evil, as it is often referred to, is one of the oldest and strongest objections against the Christian faith. Briefly, the problem of evil runs as follows: If God is all powerful, all knowing, and all good, He should know about the plight of man, He should care about our situation, and He should rid the universe of pain and suffering.

The Problem of Pain, published in 1940, is specifically dedicated to the intellectual problems raised by evil and suffering. In The Problem of Pain Lewis begins by discussing God’s omnipotence and characteristic goodness. By beginning with God’s omnipotence, or His unlimited power, Lewis addresses the first charge in the problem of evil, namely that God may in fact be unable to rid the universe of evil. Here Lewis simply states that one need not infer from the existence of an omnipotent God and the existence of evil that God is unable to do something about it. Lewis advances several options; such as God may be using the evil to work out His plan among men; He may be ridding the universe of evil and we cannot see the end; or most importantly, evil is a necessary condition of the relationship between God and His creatures if they are to have a free will.

Again, when addressing the problem of God’s goodness and His willingness to help out His creation, Lewis simply argues that one need not, and in fact cannot, come to the conclusion that God is not good based on the available data. We, as finite creatures, argues Lewis, are in no position to draw these kinds of conclusions. There are many perfectly logical explanations for the coexistence of evil and an all-powerful and all-good God. Subsequent chapters in The Problem of Pain deal with human wickedness, the fall of man, human pain, animal pain, and heaven and hell.

Twenty years after the publication of The Problem of Pain, in 1961, and just two years before his death at the age of 65, Lewis published a very small work entitled A Grief Observed. Whereas The Problem of Pain is a theoretical treatment of the problem of evil and suffering, A Grief Observed is the pragmatic working out of the problem of evil.

In April of 1956, C.S. Lewis, a 57-year-old dedicated bachelor, married Joy Davidman, an American poet with two young children. Lewis and Davidman enjoyed four years of blissful marriage and were intensely happy together. Joy died of cancer in 1960 at the age of 45. Her death shattered Lewis, and his pilgrimage through the process of bereavement resulted in his writing A Grief Observed. When reading this work, one will see Lewis at his most tender moments. He discusses their relationship, his struggles through her illness, his doubts after her death, and most importantly his intense efforts to come to grips with death and dying. A Grief Observed shows that Lewis had both emotional and intellectual depth. Any Christian would benefit from reading this small and extremely accessible work.

The Screwtape Letters and The Great Divorce

In this discussion we have sought to inform you of the wide range of subjects that Lewis addressed in his writing. In the process we have attempted to direct you to those books and essays that would (1) heighten your desire to become acquainted with his works, or (2) stimulate you to continue reading them. At this point we will look at one of the most widely read of Lewis’s books, The Screwtape Letters, and another less read, but related work, The Great Divorce.

The Screwtape Letters, first published in 1942, is one of the most straightforward and pointed works about hell and demonic activity that Lewis ever penned. The book is a satire about damnation and the efforts of demons to influence men. The “letters” are correspondence between a senior demon named Screwtape, who has centuries of experience in the art of tempting humans, and his younger nephew, Wormwood. The younger demon is a fresh graduate from The Tempters Training College and is on his first assignment. His task involves attempting to block, by any means necessary, a certain individual from becoming a Christian.

Lewis’s audience is allowed to read the correspondence between these two demons, whose greatest desire is to facilitate the downfall and ultimate damnation of human beings. One is able actually to enter into a kind of “psychology of damnation” and see how the forces of evil operate in men’s lives.

The Great Divorce, written just three years later in 1945, deals with heaven and hell and continues the satirical and comedic style of The Screwtape Letters. In his story Lewis speaks in the first person and is in the midst of a dream about a bus ride to heaven. The story opens in hell, where Lewis is preparing to leave with several people who are permanent residents in hell. Lewis meets people in various stages of damnation, much like Dante’s Inferno, all of whom appear to have chosen their eternal residence freely. The story is a contrast between the “solid” people of the heavenly realm and the transparent ghost-like people of hell. The less real inhabitants of hell cannot participate in, or endure, the realness of heaven. The analogy illustrates the difficulty the unregenerate have in even understanding the things of God. Do not be fooled by the satirical nature of The Great Divorce or The Screwtape Letters, for both contain an abundance of theology. Issues concerning salvation, damnation, heaven, hell, the free will of men, and the practical matters of the Christian faith are all present in these two volumes.

In concluding this discussion, I would first like to urge anyone who is not familiar with the works of C.S. Lewis to take the time to become acquainted with him. He is one of the most beloved and original Christian writers of this century. Secondly, to those who have read Lewis, and enjoyed him in the past, please recommend this wonderful author to your Christian friends. Lastly, and most importantly, I strongly urge anyone who has a friend who is an unbeliever to use a work such as Mere Christianity, or a collection of essays such as God in the Dock, as introductions to an ecumenical and eloquent apologist for the Christian faith.

Notes

1. C.S. Lewis, Mere Christianity (New York: Macmillian, 1943). (Originally aired in three parts as “The Broadcast Talks,” p. 6.)
2. Ibid., p. 8.
3. Colin Duriez, The C.S. Lewis Handbook: A Comprehensive Guide to His Life, Thought and Writings (Grand Rapids, Mich.: Baker, 1990), p. 199.
4. Ibid., p. 200.

©1998 Probe Ministries

The Church as a Healing Community

Worldviews shape the way we think. Psychology, once an outsider both to the sciences and most people’s experience, has become a worldview for many people today. Evolutionary psychology, the view that our long evolution from animal to human has deeply imprinted all our behavior, is gaining acceptance on a rapidly widening scale. Psychology is often used to provide an explanation for everything from our “religious aspirations” to our behavior as consumers. How should a Christian view psychology, and what does psychology offer the believer? This essay will consider only one small part of the answer to those questions.

While specifically Christian counseling was once rare in the church, today it is a recognized part of many churches. As Christian counseling has become more widespread, some see it as the answer for the struggles that seem to plague most of us. The therapeutic worldview sees many of our problems and struggles in life as stemming from unresolved problems arising in childhood. The cataloging and diagnosis of psychological disorders has become widespread, both within the church and in the culture at large. Professional counselors are seen as the primary way of dealing with these disorders. How many of us, when faced with someone enduring an ugly divorce, or hounded by problems of self-guilt, or struggling with their self-image, don’t think, “This person needs to see a counselor”?

Larry Crabb has done much to bring counseling into the American church. Having written books for more than 23 years, Crabb has always seen the church as being central in the counseling process. He has trained many of the counselors working in churches today. He has written books, taught, founded schools, and lectured around the country on Christian psychology. He has successfully questioned the church’s distrust of psychology.

Now Larry Crabb is asking a new question: Is the common, therapeutic model of Christian psychology really right? Should the church depend on mental health professionals to do all but minor, pat-on-the-back, words-of-cheer kinds of counseling? Is counseling really a matter of education and degrees and specialized training?

While being very clear that professional Christian counselors have an important role to play in the Christian community, Crabb is asking, Could we be depending on counselors too much? Could it be that God has given all believers more resources than we think to help one another deal with many of the troubles and struggles we face in daily life?

Going even deeper, Crabb asks the heretical question, Are psychological disorders really at the bottom of most of our struggles? “I conclude,” says Crabb, “that we have made a terrible mistake. For most of the twentieth century, we have wrongly defined soul wounds as psychological disorders and delegated their treatment to trained specialists.”(1) What he proposes in his book, Connecting, is both revolutionary and profound. In giving us new life in Christ, God has put in each of us the power to connect with other believers and to find the good God has put in them. We have the opportunity to heal most wounded souls. This is Larry Crabb’s proposal. While he is still solidly behind professional counseling, he has come to see a broader place for healing within the context of Christian relationships. In this essay we will talk about what it means for two people to connect, and how God can use this connection to heal the deepest wounds of life and expose a beautiful vision of God’s work in us.

What Is Connecting?

Some people seem to write a new book as often as most of us buy new shoes. And, like shoes, most of those books don’t attract too much attention. But when well-known author Larry Crabb questions the very discipline that he helped establish, his book Connecting may cause more of a stir.

Christian psychology views human problems as primarily the result of underlying psychological disorders. We may be angry at a teenager’s disobedience, but anger is only the symptom of problems buried within us. Stubborn problems may require deeper exploration of our thinking. Counselors are those people who have special training, enabling them to understand the various disorders we struggle with, and how to fix what’s wrong.

In this book, Larry Crabb calls this whole picture into question. He describes the most common ways we react to people who are hurting and puts those reactions into two categories: moralistic and psychological. The moralist looks for what scriptures have been disobeyed, rebukes our disobedience, calls us to admit our sin and repent, and sees that we have some sort of accountability in the future. The psychologist listens to us, tries to find out what is wrong internally, and then helps us learn healthier ways of living. This process often takes months of self-exploration to find the roots of our problem, and to chart a course towards self-awareness and better ways of coping with the world.

Could there be another way for people to relate to each other when problems arise? Crabb’s suggestion is a powerful one. Could it be, Crabb asks, that God has put within each of us His power, which, when we connect with another person, allows us to find the good that God has already put in them, and to release that good so that they can respond to the good urges God has placed there?

This is the main premise of the book Connecting. Coming straight to the point, Crabb says, “The center of a forgiven person is not sin. Neither is it psychological complexity. The center of a person is the capacity to connect.”(2) The gift of salvation gives us the Holy Spirit, Who allows us first to connect with God the Father, and then, on a new and deeper level, with each other. But what is connecting?

Crabb uses an analogy to the Trinity to make his point clear. The Trinity, Crabb writes, is “an Eternal Community of three fully connected persons.”(3) They have delighted in each other for eternity, there is no shadow of envy or minute bit of jealousy between them, and they love to do what is best for each other. Since God made us in His image, we too can enjoy one another, but we must rely on the power of God in us to show us what is good in the other person.

Connecting is so powerful, Crabb says, because it requires that we look past the surface of people and see the new creation God has already begun. Connecting with someone else requires us to look at what a person could be, not just what he is right now. With God’s insight, we look beyond the small amount God may already have done and ask God for a vision of what this person could be like. Connecting finds the spark in someone else and is excited about what it could flame into.

Is professional counseling unnecessary? Of course not, says Crabb. But connecting is a powerful way God uses us to bring out His good in others. What keeps us from doing this more?

What Keeps Us From Connecting?

If connecting is what God has made us for, and if this is what the Holy Spirit equips us to do, then why don’t more of us connect with one another? Larry Crabb’s answer is developed around four analogies. We tend to be either city builders, fire lighters, wall whitewashers, or well diggers.

City builders are those who know what resources they have and how to use them. They know their strengths, and they have a solid sense of their adequacy to meet whatever lies ahead. City builders want to be in control, and fear that they might be found inadequate. City builders have a hard time connecting with someone else because they are looking for affirmation of themselves, not what is good in another. They can work together with other people towards a common goal, but only if it increases their sense of adequacy.

Martha Stewart, for example, has built an empire on feeding people’s desire to be adequate, able to handle any situation. She is in control of her kitchen, her house, her yard, her life. And she is the one who will show us how to bring our lives under control.

God has created us with a desire for good. We want to please others, we want to live in peace, we want to have everything work out right. And in heaven it will. But we are not in heaven, and too often we try to insulate ourselves from the messiness of the world around us. City builders depend on their own resources to bring a sense of control into their lives. Their adequacy comes from themselves and what they can accomplish. But this blocks them from depending on God. God encourages us to seek peace with all men (Rom. 12:18), but at the same time we must realize that following Christ is a path of difficulty, not ease (2 Tim. 3:12). We are being prepared for perfection, but we are not to expect it here on earth. God has prepared a perfect city for us, but we are not to try to create it on our own now (Heb. 11:13-16).

Fire lighters are like those people described in Isaiah 50:10-11. They walk in darkness, but rather than trust in God to guide them by His light, they light their own torches, and set their own fires to see by. Fire lighters, Crabb says, are those people who must have a plan they know will work. Their demand of God is the pragmatist’s “Tell me what will work!” Fire lighters trust and hold closely to their plans, so connecting is hard for them because it would require them to trust God and not know what might happen next. Connecting requires us to give up our plans and expectations so that we can recognize and enjoy God’s plans. We can either trust God or trust our own plans, but we cannot do both. It is not wrong to plan, but we must be willing to give up our plans when Jesus does not fit into them in the way that we want. As C.S. Lewis describes Aslan, the great lion who represents Jesus in The Chronicles of Narnia: “It’s not as if he were a tame Lion.”(4)

Have you ever known people whose primary efforts in life were directed towards protecting themselves and their children from any difficulties? When safety is your top priority, then you have become a wall whitewasher, Crabb says. Wall whitewashers build flimsy walls of protection around themselves and their worlds, and then whitewash them to make them appear stronger than they really are. These people want protection from whatever they fear. They are sure that their lives of dedication to the Lord are a protection from major problems. “Wall whitewashers cannot welcome tribulations as friends. . . Character isn’t the goal of a wall whitewasher. Safety is.”(5)

Many people who feel God’s calling in their lives, also assume that God will take care of them and of their families. And He will, but not always in the way that we imagine. As we raise our children and watch the terrible struggles that seem to overcome so many other young people, we may feel that at least God will protect our own children from such affliction. But if our trust is that our serving the Lord is protecting our family, then we have built up a false sense of security. We are trying to cover our own uncertainty about the future with the whitewash of our own good deeds. God builds us up and shows us our need to depend on Him alone in our tribulations, but we often want to hide ourselves and protect our families from the very misfortunes that God wants to use to strengthen us. We are whitewashing a failing wall when we try to put up a hedge around ourselves and our families, sure that God will protect us from trouble. Everything that happens in our lives has come through God first, has been “Father-filtered,” as someone once said. But we must depend on the Lord in all circumstances, not just when we feel protected. God loves us perfectly, but His desire is to give us His character, not to protect us from any difficulty. That is why, as James says, we are to greet tribulations as friends, and not with fear.

Crabb’s fourth class of people who thwart God’s purpose in connecting are those he calls well diggers. The image comes from Jeremiah 2, where God marvels at the broken, pitiful wells that the Israelites make instead of coming to Him for real, unlimited water. Well diggers are looking for satisfaction on their terms, and they want to escape pain at any cost. The well digger asks, “Do I feel fulfilled?” If the answer is no, then he renews his quest for something that will give even a moment’s pleasure. We judge drug addicts harshly, but what about needing to have a certain position to feel good, or driving a certain kind of car to prove we’re reaching our goals?

Well diggers also are characterized by something that marks our whole first-world culture: the desire for satisfaction now. Well diggers dig their own wells because it often seems faster than the way God is providing water. We want to be filled, and we want it immediately. We live in a fast-everything world. We stand around the microwave oven, wondering why it takes so long to heat a cup of water. Or, more seriously, we wonder why God is taking so long to bring along the right woman or man, so we find our own ways to satisfy our desires, whether in pornography, or cheap sex, or relationships we know can’t last. We want to be satisfied, and if God seems slow, we find our own satisfaction any way we can.

God plans for eternity, and builds to last forever. But it takes time, and patience. If we fulfill our own desires, we will be like the Samaritan woman at the well: we will soon thirst again. But if we allow God to provide for our thirst, He fills us with living water, and we are filled in ways we could never have known otherwise.

Whether we are city builders, fire lighters, wall washers, or well diggers, we will never be able to deeply connect with another person until we kill these urges of the flesh, and allow God to strengthen our spirit. What will help us connect with other people?

Finding What God is Doing in Others

To connect with another believer, we “discover what God is up to and join Him in nourishing the life He has already given.”(6) This is why Larry Crabb sees connecting as central to the Gospel. To connect with another Christian is to let the power of the Holy Spirit in you, find the good that God has planted in the spirit of another believer. It requires us to get past our flesh, which Paul instructs us to crucify (Gal. 5:24), so that we can be alive to the Spirit, the one Who makes connection possible. Connecting with someone else is a triumph of the Spirit over my own fleshly desires to control my own life (being a city builder), to create a plan I know will work (fire lighter), to protect myself against the uncertainties of life (wall whitewasher), and to find my own ways to feel good when I want to (well digger). To connect with a fellow believer I must see what God sees in him or her, not just what I can see.

So how do we see as God sees? God’s forgiveness of us provides a clue. Does God forgive me because I am such a nice fellow? No. Does God forgive me because I have such a good heart? No. Am I forgiven because I will always do the right thing in the future? No. God forgives me because He sees Jesus’ death in my place. It must be the same when I look at a fellow Christian. I must see him or her as someone whom God cared enough to die for, and as someone worth the incredible price that Christ paid on the cross.

Just as God looks past what is bad in my flesh to what He is creating in my spirit, so I must learn to look at other people and find the good that God is working on in them.

Have you ever heard a child learning to play a musical instrument? We don’t just listen to the noises coming from the violin or piano or drums. We listen to what is behind the music–the effort, the intensity, the desire to do better, the willingness to work. We listen for the spark that might indicate that this child really connects to music. That is just what we need to look for in one another: the sparks of eternity God has placed in each one of us. We need to look for what God is doing in our friends that can delight us, and make us “jump up and down with excitement” at how wonderfully God is remaking them.

If we would truly connect with someone else, we must also be putting to death the flesh and feeding the spirit. Larry Crabb goes back to an old Puritan phrase, “mortifying the flesh,” to describe what we are to do as we discover urges of the flesh rising up in us. As Crabb emphatically writes: “The disguise [of the flesh] must be ripped away, the horror of the enemy’s ugliness and the pain he creates must be seen, not to understand the ugliness, not to endlessly study the pain, but to shoot the enemy.”(7) This is an ongoing war, one we will fight until we are home with Jesus, but alongside this battle to “crucify the flesh” (Gal. 5:24) we must also feed the Spirit. By this Crabb means that we are, as a community of believers, to “stimulate one another to love and good deeds” (Heb. 10:24). As we put to death the flesh, we are indeed made alive in the Spirit (Rom. 8:10-14).

Discerning a Vision for Others

Larry Crabb’s book Connecting has two subtitles. The first subtitle is “Healing for Ourselves and Our Relationships.” Earlier, we saw how we are healed as we allow Christ to sweep away all of our own methods of dealing with life. Whether we are city builders, fire lighters, wall whitewashers, or well diggers, these are all ways that we try to manage life. Jesus does not ask us to manage our lives. Instead, as a father might take his son through a crowded mall, God asks us to take His hand, and let Him guide us to where He chooses. The urges we need to kill are the very urges that whisper in our ears that we must take care of ourselves.

Remarkably, as we abandon our own techniques for survival, and let God use our lives in His own way, we also find that we can approach others much more openly and honestly. We are free to love people for who they are, not what they can do for us. And this opens up what is one of Larry Crabb’s most important ideas. When we look at others the way God does, we begin to see what He is doing to make them new and incredible creations, just as He is doing for us.

The second subtitle for Connecting is “A Radical New Vision.” It is certainly radical when one of the leading voices for Christian psychology suggests that lay Christians themselves can deal with many of the personal problems they often refer to counselors. But the radical view he has most in mind is a new way we can relate to and view one another.

Crabb’s challenge is for us to kill the bad urges in ourselves so that we are able to begin seeing and hearing what God is doing in other people. This will not be just a warm feeling. We discern visions for a person’s life; we do not create them.

When a doctor announces “It’s a girl!” he is not making her a girl, he is announcing what is already the case. In the same way, Crabb writes, we are, by prayer, listening, and reading God’s Word, to discern what God is doing in someone’s life and then announce it. And the process of seeing what God is doing in someone’s life may not be easy.

Larry Crabb’s vision for the church is that we will become communities of people who care desperately about one another, so much that we will let down our guard. People can truly know us, and we can see into them. In this process of connecting with a few other people, we will see God take the power of His Holy Spirit, and use that power to see what another person could be. As we walk with the Lord, and grow in godly wisdom, He enables us to see the good in other believers, and to encourage that good in a way that gives that person a vision of why she is here. It is this vision of who we could be in Christ which can transform each of us. But we must be willing to die daily to who we are on our own, and arise daily to do and say the things that God desires us to do and say. Are you ready for a radical new vision? It will fill your whole world with the power God has put in you to release the good He has put in others. What a calling of hope!

Notes

1. Larry Crabb, Connecting (Nashville: Word Publishing, 1997), p. 200.
2. Crabb, 38.
3. Crabb, 53.
4. C.S. Lewis, The Voyage of the Dawn Treader (New York: Collier Books, 1970), p. 138.
5. Crabb, 121.
6. Crabb, 49.
7. Crabb, 91.

©1998 Probe Ministries.

What constitutes truth? The way we answer that question has greatly changed since the Middle Ages. Todd Kappelman provides an overview of three areas in philosophical thought, with their impact on Western culture: premodernism (the belief that truth corresponds to reality), modernism (the belief that human reason is the only way to obtain truth), and postmodernism (the belief that there is no such thing as objective truth).

The Postmodernism Revolution

There is a sense among many people today that the modern era, both in terms of technical and financial prosperity, as well as personal spiritual well-being, is over. There appears to be a general malaise among many people today, and a certain uneasy feeling that the twentieth-century has entered a new phase. Additionally, most believe that this new phase is not a very good one. Many diverse new “communities” such as feminists, gays, pro-choice advocates, pro-life advocates, conservatives, liberals, and various other groups, both religious and non-religious, make up the global village we now live in. These various groups are frequently at odds with one another and more often than not there is a breakdown in communication. This breakdown can be attributed to the lack of a common frame of reference in vocabulary and, more importantly, in views about what constitutes truth.

Most Christians suspect that something is wrong, and though they know that they should continue to engage the culture, they are often at a loss when they try to confront people from different philosophical worldviews because truth itself has come under question. The late Francis Schaeffer wrote a small but extremely important book titled Escape From Reason in which he outlined the progression of thought from the late middle ages through the 1960s where the progression culminated in the movement known as existentialism. In this work Schaeffer noted that the criteria for truth had changed over the years until man found himself living in an age of non-reason. This was an age that had actually become hostile to the very idea of truth and to the concept that truths are timeless and not subject to change with the latest fashions of culture.

For much of the nineteenth and twentieth centuries, Darwinian naturalism has been one of the chief philosophical revolutions that has gripped the world. And, although few at the time had any idea how much Darwin’s ideas would permeate the culture, no one today doubts the far reaching results of that revolution. The Christian church was not ready for the Darwinian revolution, and thus this philosophy was able to gain a foothold (and later a death grip) on every aspect of modern life, both in academic and popular circles. For decades after the revolution, many church leaders thought it unimportant to answer Darwin and said little or nothing about the new philosophy. Most Christians were, therefore, not equipped to provide coherent answers and were too late in entering the debate. The result is that most of our public schools and universities, and even our political lives, are dominated by the erroneous assumption that Darwinian naturalism is scientifically true and that creationism is fictitious.

Now, in the late twentieth century, we are in the middle of a revolution that will likely dwarf Darwinism in its impact on every aspect of thought and culture: the revolution is postmodernism, and the danger it holds in its most serious form is that truth, meaning, and objective reality do not exist, and that all religious beliefs and moral codes are subjective. In every generation the church has had its particular heresies to deal with, and postmodern relativism is ours. Christ has called us to proclaim truth to a dying generation, and if we fail at this task, the twenty-first century may be overshadowed by relativism and a contempt for reason as much as the twentieth century was overshadowed by Darwinian naturalism.

From the Premodern to the Modern

Historians, philosophers, theologians, sociologists, and many others use the terms modern, premodern, and postmodern to help them navigate through large pieces of time and thought. In order to understand what these very helpful terms are used for, we will try to understand the premodern period first. The term premodern is used to describe the period before the Enlightenment of the seventeenth and eighteenth centuries. The premodern period is often referred to as the precritical period–a time before the criteria of truth became so stringent. The premodern period ends somewhere between the invention of the printing press in the fifteenth century and the high part of the Renaissance in the sixteenth century. The major thing one should remember is that, with the advent of new scientific discoveries, the Western world was changing forever, and this would have far reaching impact on every aspect of life, especially religion.

Life in the premodern period was dominated by a belief in the supernatural realm, by a belief in God or gods, and His or their activity in human and cosmic affairs. The printing press had not been invented and the truth or falsity of these gods was largely communicated through oral tradition and hand-written texts which were extremely rare and precious. One can imagine daily or weekly events at which the elders of a tribe or village would gather and share stories with the younger members of the tribe. Typically, these stories contained important matters of faith and history that provided a structure, or worldview, to help the people make sense of their world. These tales also included instructions or moral codes concerning the behavior that was expected for the community to live in peace.

One of the most interesting features about the premodern period is the way in which people decided if the stories that were shared among them were true or false. Imagine that someone had just told you that the world was created by a being that you could not detect with your five senses and that He had left a written communication about His will for your life. You would look around at the world that you lived in, and you would decide if the stories that were told to you explained the world and were reasonably believable. This method for determining truth is called the correspondence method of truth. If the story being told corresponds to the observable phenomenon in the world, then the story is accepted as truth. There is also a coherence method of truth in operation during this period. The coherence theory would add to the correspondence theory the idea that all of the individual stories told over a period of time should not contradict one another. These two forms of determining whether something is true or not were the primary means of evaluation for many centuries.

We may look at the premodern period of human history also as the precritical period, a time before the criteria of truth was based on the scientific method. The premodern period is often characterized as backward and somewhat inferior to modern society. And, although the premodern period is not a time period that most of us would want to live in, there is a certain advantage to having the test for truth based on oral and written tradition which corresponds to physical reality. For example, it is easy to see how something such as the creation stories and the gospel would fare much better in the premodern period than the modern period.

The Advent of the Modern

We must now leave our discussion of the premodern period and turn our attention to the beginning of the modern period. Some see the modern era as beginning in the Renaissance of the fifteenth and sixteenth centuries; others, however, believe it began with the Enlightenment of the seventeenth and eighteenth centuries.

A main tenet of modernism is that human reason, armed with the scientific method, is the only reliable means of attaining knowledge about the universe. During the Renaissance men began to discover the means to harness the powers and resources of the earth in ever increasing ways. It was a time marked by invention and discovery that led to what may be termed an optimistic humanism, or a high confidence in mankind. The Renaissance was followed by the Enlightenment where better telescopes and microscopes allowed men to unlock the secrets of the universe. The unlocking of these secrets led to the initial impression that the universe, and the human body, resembled machines and could be understood in mechanistic terms.

In the eighteenth century the progress of science accelerated so rapidly that it appeared as if science would soon be able to explain everything. Many believed that there were no limits to the power of human reason operating with the data from sense perception. In contrast to the truth of the oral tradition in the premodern era, the modern period accepted as truth only that which could be proven to be true. Many of the philosophers and theologians of the modern period sought to devise a rational religion, a faith that could incorporate all of the considerations and discoveries of the new science.

The effort of the Enlightenment rationalists to synthesize the new scientific method with the premodern religious beliefs soon resulted in a suspicion about the oral and written truth claims of the Christian religion. It is easy to see how doctrines such as the virgin birth, the deity of Christ, and the resurrection could not be proved using scientific methods. There is no way to repeat such historical events in a laboratory environment, and, therefore, the credibility of such events began to become suspect.

The modern industrial revolution yielded new labor-saving inventions on a regular basis. These new discoveries substantiated the optimism of the modernists and gave credence to the belief that science and the scientific method would one day yield a utopian society. It is easy to see how the optimism of this period became almost intoxicating to many. The so-called-truths of religion were quickly being cast aside in favor of the new, and better, truths found by science. Examples found in advertising may be helpful. A company that wished to sell a car or a pair of tennis shoes would appeal to the scientific truths of their product. That is, a company would attempt to persuade a potential buyer into purchasing its product based on the fact that it was the best item obtainable. Add to this scientific furor, the advancement of Darwinian naturalism, and it is easy to see how religious claims seemed like quaint, antiquated beliefs for many people. The modern period culminated in arrogance concerning human abilities and human reason. It proposed a world created without any assistance from God. The modern period differs from the premodern in its rejection of the supernatural or the transcendent which is based largely on the belief that religious truth claims are different than scientific truth claims. According to many, truth itself had changed.

The End of the Modern and the Advent of the Postmodern

We have been discussing the changing beliefs about the nature of truth. There are many things that contributed to the end of the modern period and the demise of the Enlightenment confidence that had driven Western development for over three centuries. The major driving tenet behind the advance of modernism was the belief that reality was objective and that all men could discover the principles of nature and unlock her secrets.

The failure of the modern project according to many postmodernists was due to the erroneous assumption that there is such a thing as “objective truth.” Following the Romantic and Existentialist movements, the postmodernists would build their theories of reality on the latest discoveries in language, culture, psychotherapy, and even cutting-edge science. Theories in quantum physics, radically different views about cultural norms, and ethnic differences all contributed to the belief that truth claims are much more relative than the Enlightenment thinkers had believed. Many believed that science had substantiated relativity.

Modernity may be understood as a time when our best philosophers, theologians, and scientists attempted to make sense out of the world based on the belief in objective reality. One of the central tenets of the era we live in (the postmodern period) is that there is no such thing as objective truth. In fact, the new trend in postmodern thought is to embrace, affirm, and live with philosophical, theological, and even scientific chaos. Earlier we used an example from advertising; suggesting that products were marketed based on their claims to be superior to what a competitor might offer. If we use this example again, postmodern methodology appeals more to a person’s feelings than to his or her sense of factual truth. Cars, tennis shoes, and other products are marketed based on image. The best car is not necessarily the one that has been made to the highest standard; rather the best car is the one that can bolster the image of the driver.

The effects of this type of thinking may be seen in our contemporary ethical dilemma. While it is true that people from various ethnic, geographic, and other time periods place different values on certain behaviors, it cannot be true that any behavior is acceptable dependent only upon the individual’s outlook. The effect of postmodern theories on Christian truth claims is that the creation accounts found in Genesis, and the stories about Christ in the gospels have been reduced to one cultural group’s account of reality. Christians, argue many postmodernists, are free to believe that Christ is God if they like. But their claims cannot not be exclusive of other people’s beliefs. Truth may be true for one person and false for another.

Furthermore, Christians are expected to tolerate contradicting truth claims and to look the other way if certain ethical behaviors (abortion, homosexuality, etc.) do not suit their tastes. The current postmodern condition is only in the early stages of development, not even a half a century old, and yet its devastating effects have penetrated every aspect of our lives. Christians largely responded too late to the threats of Darwinism, and now the destructive effects of that movement are evident to anyone in the Christian community. Postmodernism, and its companion rampant philosophical relativism, should be among the foremost concerns of any Christian who wishes to engage his or her culture and ensure that the gospel of Christ has a fertile context in which it can take root and grow in the future.

Responding to the Current Crises in Knowledge

We have been discussing changing views of truth and the problems these changes pose for Christians as we approach the twenty-first century. Recently a young woman at the University of Bucknell in Pennsylvania provided a perfect example of how modern men are different from their predecessors. This young woman believed that truth was a matter of how one looked at things. She, like so many others believed that two people could look at a given situation or object and arrive at different conclusions. While this is true to some degree, it is not true to the degree that the two truth claims can logically be contradictions of one another.

When she was pressed on her beliefs concerning reality, the inconsistencies of her philosophy were evident. She stated that everything was a matter of opinion or one’s personal perspective. When asked if this belief extended to physical reality, she said it did. She said that a person could look at something in such a way as to alter reality.

The example of the existence or nonexistence of her car was raised. She said that if she believed that her car was not in the parking lot and if another person believed that it was, it could be possible that it actually existed for one person and not for the other. When one first hears something like this, it sounds as if the person who maintains this position is joking, and could not possibly mean for us to take him or her seriously. However, the sad and frightening truth is that this individual is very serious.

This young woman is representative of a large part of our Western culture, men and women who tend to think unsystematically. The result of this way of thinking is that people often hold ideas that are logically inconsistent and contradict each other. The result is that persons professing to be Buddhists, Christians, Hindus, Jews, or even atheists are given equal degrees of credibility. Truth has become a function of personal preference, not correspondence to objective reality.

The effects of this new way of thinking are evident everywhere. When we attempt to speak to people on any controversial issue, whether it is political, ethical, or religious, we invariably are confronted with different approaches to truth. Some people accept divine revelation, some accept science, and others accept no final authority. We have moved from a fact-based criteria to a feeling-based criteria for truth. The final appeal in many disagreements is often a statement such as: “That may be true for you, but it is not true for me.” This is an implicit denial of a common reality.

Psalm 11:3 asks what the righteous can do if the foundations have been destroyed. While the threat of postmodern relativism may be something new, it is not the first time that Christians have seen a concentrated effort to destroy the foundations of truth. The New Testament is replete with admonitions for Christians to allow their behavior to speak for them. In John 13:35 we are told that people will know that we belong to Christ, and that our testimony is true, by the way we love one another. The premodern, modern, and postmodern tests for truth all have strengths and weaknesses, but the Scriptures seem to indicate that it is our behavior towards one another and our devotion to God, not our ability to prove God’s existence, that will convince a skeptical postmodern world that hungers for truth.

Bibliography

1. Allen, Diogens. Christian Belief in a Postmodern World. Louisville, Ky.: Westminster/ John Knox Press, 1989.

2. Anderson, Leith. A Church for the Twenty-First Century. Minneapolis, Minn.: Bethany House, 1992.

3. Barna, George. The Frog in the Kettle: What Christians Need To Know About Life in the Year 2000. Ventura, Calif.: Regal Books, 1990.

4. McCallum, Dennis. The Death of Truth. Minneapolis, Minn.: Bethany House Publishers, 1996.

5. Evans, C. Stephen, & Westphal, Merold. Christian Perspectives on Religious Knowledge. Grand Rapids, Mich.: Eerdmans, 1993.

6. Lundin, Roger. The Culture of Interpretation: Christian Faith and the Postmodern World. Grand Rapids, Mich.: Eerdmans, 1993.

7. Oden, Thomas C. Agenda for Theology, After Modernity . . . What? Grand Rapids, Mich.: Zondervan, 1990.

8. Rorty, Richard. Contingency, Irony, and Solidarity. Cambridge: Cambridge University Press, 1989.

9. Veith, Jr., Gene Edward. Postmodern Times: A Christian Guide to Contemporary Thought and Culture. Wheaton, Ill.: Crossway Books, 1994.

10. Wolterstorff, Nicholas. Reason Within The Bounds of Religion. Grand Rapids, Mich.: Eerdmans, 1976.

©1998 Probe Ministries.

The Need for a Christian Mind

“Repent, for the kingdom of heaven is at hand.” (Matt. 4:17)(1) This familiar admonition was first
spoken by John the Baptist and soon after it was echoed by Jesus. The phrase is certainly worthy of
a great deal of attention; it provides a lot of food for thought. For the moment, though, let’s
concentrate on the first word: Repent. This expression is a central portion of the doctrines
concerning sin and salvation. Literally it refers to a change of mind. It does not mean that
one is to be sorry for some action. Thus, the first hearers were admonished to realize that they were
in need of radical change before a holy God, beginning with their minds. They were to turn from sin
to God by changing their thinking. Certainly the same holds true for us. Most of us are in need of
reminders that lead us back to one of the crucial aspects of our salvation: repentance, or a change in
our thinking. In addition, we should couple such memories with the realization that our changed
minds should always be alive to God. To paraphrase Kepler’s famous phrase, we are to “think
God’s thoughts after Him.” Since the Christian life is all-inclusive, the mind is included.

But, some may ask, do we actually have a mind? Current research and thought in the fields of
neuroscience and evolutionary psychology concludes that we are much too free with the word
mind. Perhaps we should get used to making reference to the brain, rather than the mind.
“Some neuroscientists are beginning to suspect that everything that makes people human is no more
than an interaction of chemicals and electricity inside the labyrinthine folds of the brain.”(2) E.O.
Wilson, the father of what is called sociobiology, proposes that we can determine an ethical system
based on scientifically observable evidence. He writes, “The empiricist argument holds that if we
explore the biological roots of moral behavior, and explain their material origins and biases, we
should be able to fashion a wise and enduring ethical consensus.”(3) Thus, ethics are not to be
found external to physical reality; there is no mind through which we can respond ethically. It
seems that Wilson and those who are like-minded believe “the mind is headed for an ignoble fate.
Just as the twinkle of stars was reduced to nuclear explosions, and life itself to biochemical
reactions, so the brain may one day be explained by the same forces that run the rest of the
universe.”(4)

Such perspectives should come as no surprise if we are aware of the permeation of a naturalistic
worldview in both the physical and social sciences. The Christian, though, is not relegated to this
type of reduction. A biblical worldview makes it clear that we are more than physical beings; we
are also non-physical beings made in God’s image. As a popular joke from the nineteenth century
says:

What’s the matter?
Never mind.
What is mind?
No matter.(5)

The truth of the joke should not be lost on those of us who claim to be followers of Christ. We
should realize the importance of cultivating Christian minds. As the great statesman Charles Malik
stated, “As Christ is the Light of the World, his light must shine and be brought to bear upon the
problem of the formation of the mind.”(6)

The Scriptures and the Mind (Part 1)

“Come now, and let us reason together, says the LORD” (Isa. 1:18). Imagine you are in a courtroom.
You are the defense attorney; the prosecutor is God Himself. He has just invited you, Judah’s
attorney, to engage in debate concerning the case at hand which happens to focus on the crimes of
your client. Indeed, He wants the two of you to reason together. That is the scenario
presented in this famous passage from the first chapter of Isaiah. God was inviting Judah to debate a
case in court.(7) What a remarkable idea! And what a stunning statement concerning the
importance of the mind. God was calling upon His people to use their minds to see if they could
engage Him in debate concerning their sins.

In a time when the mind appears to be denigrated at every hand, such a passage should serve to
reawaken us to the importance of using the minds God has given us. After all, the Bible, which most
Christians claim to be the very word of God, calls the mind to attention throughout its pages. As J.P.
Moreland states, “If we are going to be wise, spiritual people prepared to meet the crises of our age,
we must be a studying, learning community that values the life of the mind.”(8) Let’s begin such
studying and learning by considering some of what the Bible says about the ungodly and rebellious
mind, and then the godly mind.

First, the ungodly mind is described in terms that are sobering. When we apply these phrases to the
culture around us, we can better understand why what we see and hear disturbs us. For example,
Romans 1:18-28 describes what one scholar called “The Night.” Here are some of the ways
unbelievers’ minds are depicted in this dark passage:

• Suppressing the truth
• Rejecting God
• Foolish speculations
• Foolish hearts
• Professing wisdom
• Exchanging God for a counterfeit
• Lusting hearts
• Exchanging truth for a lie
• Worshipping the creature
• Degrading passions
• Exchanging the natural for the unnatural
• Committing indecent acts
• Depraved minds

Another somber statement about the ungodly way of thinking is found in 2 Corinthians 4:4: “The
god of this world has blinded the minds of the unbelieving, that they might not see the light of the
gospel of the glory of Christ, who is the image of God.” Perhaps you have had conversations with
unbelievers that were characteristic of such “blindness.” The person with whom you were talking
just didn’t see it as you attempted to share the truth of Christ. Such responses should not surprise us.

A foolish mind also is described frequently in Scripture. Jeremiah 4:22 is a strong indictment of
those who know the things of God, but foolishly reject them:

For My people are foolish,
They know Me not;
They are stupid children,
And they have no understanding.
They are shrewd to do evil,
But to do good they do not know.

Hosea 4:6 shows the result of God’s reaction when His people reject the truth:

My people are destroyed for lack of knowledge.
Because you have rejected knowledge,
I also will reject you from being My priest.

These ancient proclamations could not be more contemporary. May we heed their warnings!

The Scriptures and the Mind (Part 2)

“We are destroying speculations and every lofty thing raised up against the knowledge of God, and
we are taking every thought captive to the obedience of Christ” (2 Cor. 10:5). When the apostle
Paul wrote these words, he was very aware of the need for a Christian mind. Philosophical
speculations abounded in his time, just as in our time. Thus he described the Christian’s mental
responsibility in terms of warfare. The Christian mind is active—it enters the battle; it is filled with
the knowledge of God—it is prepared for battle; it puts all things under the lordship of Christ—it
follows the only true commander into battle. And that battle has been won innumerable times, even
in the minds of brilliant people. “One of the most astonishing and undeniable arguments for the
truth of [Christianity] . . . is the fact that . . . some of the most subtle of human intellects have been
led to render submission to the Saviour.”(9) The Bible contains many such insights into the nature
of a Christian mind. We will consider two of these.

Reason is a term that is descriptive of the Christian mind. This does not mean that a
Christian is to be a rationalist, but rather he is to use reason based on the reason of God found in
Scripture. For example, on one of several occasions Pharisees and Sadducees came to Jesus to test
Him by asking for a sign from heaven. Jesus responded by referring to their ability to discern signs
of certain kinds of weather. Then He said, “Do you know how to discern the appearance of the sky,
but cannot discern the signs of the times” (Matt. 16:3)? Obviously He was noting how people use
reason to arrive at conclusions, but the Christian mind would conclude the things of God. The book
of Acts indicates that the apostle Paul used reason consistently to persuade his hearers of the truth
of his message. Acts 17:2-3 states that “according to Paul’s custom, he went to them, and for three
Sabbaths reasoned [emphasis added] with them from the Scriptures, explaining and giving
evidence that the Christ had to suffer and rise again from the dead.” For two years in Ephesus Paul
was “reasoning [emphasis added] daily in the school of Tyrannus” (Acts 19:9). In light of the fact
that our contemporary world attempts to reject reason, such examples should spur us to hold out for
the possibility of reasonable dialogue with those around us. After all, those who reject reason must
use reason to reject reason.

If the Christian mind is characterized by reason, such reason must be founded upon knowledge from
God. Upon reflection of their conversation with Jesus on the road to Emmaus, two of the disciples
said, “Were not our hearts burning within us while He was speaking to us on the road, while He was
explaining the Scriptures to us” (Luke 24:32)? The word hearts in this passage refers to
both moral and mental perception. In his letter to the Colossians Paul wrote, “we proclaim Him,
admonishing every man and teaching every man with all wisdom, that we may present every man
complete in Christ” (Col. 1:28). And in his Ephesian letter he wrote, “I pray that the eyes of your
heart may be enlightened” (Eph. 1:18-19). May this beautiful prayer apply to us as we consider how
to use our God-given minds!

Mandates for the Mind

“AND YOU SHALL LOVE THE LORD YOUR GOD WITH ALL YOUR HEART, AND WITH ALL YOUR
SOUL, AND WITH ALL YOUR MIND, AND WITH ALL YOUR STRENGTH” (Mark 12:30). These words
have echoed for thousands of years, beginning with Moses and leading to Jesus. They contain the
first of what I call Mandates for the Mind: Strive to Know God. To love someone we must
know him or her. In the case of my wife, for instance, it would have been absurd to declare that I
loved her before ever meeting her. My love for her implies an intimate knowledge about
and knowledge of her. In the same manner we are to strive both to know about God
and to know Him intimately. Our minds are crucial to this mandate. It is my contention that
one of the major problems in contemporary Christianity is that too many of us are attempting know
God without using our minds to investigate what He has told us of Himself in Scripture.

The second mandate is that the Christian mind should strive for truth. “Jesus therefore was saying
to those Jews who had believed Him, ‘If you abide in My word, then you are truly disciples of
Mine; and you shall know the truth, and the truth shall make you free’” (John 8:31-32). Abiding in
His word implies a continual dedication to using the mind to search the Scriptures, the place where
His truth is written.

The third mandate pertains to maturity. Romans 12:2 declares: “And do not be conformed to this
world, but be transformed by the renewing of your mind, that you may prove what the will of God
is, that which is good and acceptable and perfect.” It is pertinent to note that the words
conformed, transformed, and prove refer to continuous action. Thus, the
Christian mind is to be characterized by continuous development toward maturity. Hebrews 5:14
refers to Scripture as “solid food” as the writer describes the mature mind. He then asserts that the
Christian is to “press on [continually] to maturity” (Heb. 6:1). Such maturity is a strategic need in
the contemporary church.

The fourth mandate involves proclaiming and defending the faith. The maturing Christian mind will
actively engage the minds of those around him. For example, Paul modeled this while in Athens:
“[H]e was reasoning in the synagogue with the Jews and the God-fearing Gentiles, and in the
market place every day with those who happened to be present. And also some of the Epicurean and
Stoic philosophers were conversing with him” (Acts 17:17-18). Paul proclaimed and defended the
truth of the gospel in the synagogue with his own people, among the populace, and even with the
intellectual elite of the time. Such encounters are easily duplicated in our day.

The fifth mandate refers to the need for study. Philippians 4:8 states: “whatever is true, whatever is
honorable, whatever is right, whatever is pure, whatever is lovely, whatever is of good repute, if
there is any excellence and if anything worthy of praise, let your mind dwell on these things.” Note
the final phrase: “let your mind dwell,” a clause indicative of the need for concentration, or study.
The phrase also includes a command that such study is to be continuous. We are to ponder, or think
on the things of God.

Applying the Christian Mind

“Prove yourselves doers of the word, and not merely hearers who delude themselves” (James 1:22).
This exhortation from the book of James includes the last of our Mandates for the Mind.
That is, the Christian mind should be applied; what is in the mind should flow to the feet.

It would be easy to state that such a mandate applies to all of life and let that suffice, but specific
examples can help us focus on how this works. Thus we will focus on three contrived stories.

Our first story involves a fellow we will call Billy. Billy is an excellent softball player. Three nights
per week he plays for his company team. He has a reputation as a fierce competitor who will do
virtually anything to win. He also has a volatile temper that explodes in ways that embarrass his
family and teammates. On some occasions he even has had shoving and cursing bouts with
opposing players. Each Sunday, and even on other occasions, he attends a well-known church in his
city. One Sunday his pastor shared an exceptional sermon based on 1 Corinthians 3:16: “Do you not
know that you are a temple of God, and that the Spirit of God dwells in you?” Upon hearing this
message, he suddenly realized that softball games could not be isolated from his commitment to
Christ. Whether in his business, his family, or his softball games he needed to stop and think: if he
is a temple of God, all of life is a sacred task. His life, including softball, was never the same.

The second story focuses on a woman named Sally. She is a teacher in a public elementary school
who is also a young Christian. Her new life in Christ has invigorated her to the point that she is
beginning to think of ways she can share her joy with her students. She decides that at every
opportunity she will encourage the children to discover the wonder of life. As she guides them
through science, she expresses awe as they investigate the simplest flower, or the profundity of the
solar system. As she discusses arithmetic she encourages them to realize the beauty of logical order
in numbers. As she reads stories to them she gently emphasizes the amazing concept of human
imagination. In these ways and others Sally begins to realize the excitement of using her mind for
God’s glory. In addition, she soon finds that she is having conversations with her students that give
her opportunities to share the One who is guiding her.

Our third story concerns Steven, a businessman and father of an eight-year-old boy. Steven has
come to the realization that his son, Jimmy, spends most of his time either watching television or
playing computer games. So he begins to consider ways to stimulate Jimmy’s thinking. Since he
also wants to see Jimmy come to faith in Christ, Steven suggests that they read C.S. Lewis’
Chronicles of Narnia together. Soon, the two of them are delighting in these tales, and
Steven finds ways to discuss the spiritual metaphors in Lewis’ classic fantasies.

These stories may not apply directly to your life at this time. But, hopefully they will stimulate a
broader understanding of how your mind can be used for God’s glory within the routines of life.
Notes

1. All Scripture references are taken from the New American Standard Version.

2. Sharon Begley, John Carey, and Ray Sawhill, “How the Brain Works,” Newsweek (7 February
1983), 40.

3. Edward O. Wilson, “The Biological Basis of Morality,” The Atlantic Monthly (April 1998),
54.

4. Begley, 47.

5. Quoted in Begley.

6. Charles Habib Malik, “Your Mind Matters; Cultivate It,” Active Christians in Education (January
1981), 1A.

7. R. Laird Harris, ed., Theological Wordbook of the Old Testament, Vol. 1 (Chicago:
Moody, 1980), 377.

8. J.P. Moreland, Love Your God With All Your Mind (Colorado Springs, CO: Navpress, 1997),
39.

9. R.V.G. Tasker, The Second Epistle of Paul to the Corinthians (Grand Rapids, MI: Eerdmans,
1963), 135.

© 1998 Probe Ministries International

How should Christians think about art from a framework that starts with the Bible? The concept that people are made in God’s image is reflected in the fact and the content of the art we produce.

 This article is also available in Spanish.

Art in our Lives

Where are you as you read this? You may be sitting in an office, reclining in a lounge chair at home, lounging in your back yard, sitting at a desk in your dorm room, or any other of a number of scenarios. Consider for a moment if art is part of your consciousness. If you are sitting in an office, is art anywhere within your vision? If you are reclining in a lounge chair, does the furniture have an artistic dimension? If you are lounging in your back yard, can the word art be used to describe any facet of what you see? If you are in your dorm room, are you listening to music that is art?

If I had the pleasure of dialoguing with you in regard to these questions, no doubt we would have a very interesting conversation. Some of you may say, “No, art doesn’t describe anything I see at the moment.” Or, some of you may state, “I haven’t thought of this before. You’ll have to give me more time for reflection.” Others may assert, “I only think of art within museums, concert halls or other such places that enshrine our art.” Others may say, “Yes, art is very much a part of my daily life.” But since I can’t dialog with you in order to know what you are doing at the moment, and I certainly cannot see what you see, let me tell you where I am and what I see as I write these comments. I am sitting in my study at my desk while I am listening to the music of Bach. I see a clock on one of the bookshelves, a hand-painted plate I purchased in the country of Slovenia, a framed poem given to me by my daughter, several chairs, two floor lamps, a mirror with a bamboo frame, two canoe paddles I bought in the San Blas islands off the coast of Panama, a wooden statue I purchased in Ecuador, and a unique, colorful sculpture that was made by my son. As I mention these things, perhaps you are attempting to imagine them. You are trying to “see” or “hear” them and in so doing there are certain of these items you may describe as art. Your first response may be to say that the music of Bach, the hand-painted Slovenian plate, or the Ecuadorian statue can be described as art. But what about the chair in which I am sitting, the desk, the bookshelves, the chairs, or the lamps? Better yet, what about such items that are found where you live? Are they art?

Such questions are indicative of the challenges we face when we begin to consider the place of art in our lives. As an evangelical Christian I can state that art and the aesthetic dimensions of life have not received much attention within my formal training. Only through my own pursuit have I begun to think about art with a Christian worldview.And I have found my experience is similar to what many have experienced within the evangelical community. Too often we have tended to label art as inconsequential or even detrimental to the Christian life.

Actually, there is nothing new about this. Our spiritual forefathers debated such issues. They were surrounded by Greek and pagan cultures that challenged them to give serious thought to how they should express their new beliefs. Art surrounded them, but could the truth of Christ be expressed legitimately through art? Could Christians give positive attention to the art of non-Christians? In light of such struggles it is my intention to encourage you to give attention to some of the basic elements of a Christian worldview of art and aesthetics in this essay. I believe you will find that our discussion can have significant application in your life.

Art and Aesthetics

Several years ago I was having dinner with a group of young people when our conversation turned to the subject of music. During the discussion I made a comment about how I believe there is a qualitative difference between the music of Bach and that of a musician who was popular among Christians at the time of our discussion. When one of the group at our table heard this, he immediately responded in anger and accused me of flagrant prejudice and a judgmental spirit. Even though I attempted to elaborate my point, the young man had determined that I was an elitist and would not listen any longer.

This incident serves as a reminder that one of the most prevalent ways of approaching art is to simply say that “beauty is in the eye (or ear) of the beholder.” The incident also serves to show that concepts of “good” and “bad,” or “beautiful” and “ugly,” or other adjectives, are part of our vocabulary when we talk of art. This is true whether we believe such terms apply only to individuals or everyone. The vocabulary pertains to a field of philosophy called aesthetics.

All of us deal with aesthetics at various times in our lives, and many of us incorporate aesthetic statements in daily conversations. For example, we may say, “That was a great movie.” Or, “That was a terrible movie.” When we make such statements we normally don’t think seriously about how such terms actually apply to what we have seen. We are stating our opinions, but those opinions are usually the result of an immediate emotional response. The challenge comes when we attempt to relate qualitative statements about the movie as part of a quest to find universal guidelines that can be applied to all art. When we accept this challenge we begin to explain why some artists and their art is great, some merely good, and others not worthwhile.

Aesthetics and Nature

Perhaps one of the clearest ways to begin to understand the aesthetic dimension of our lives is to consider how we respond to nature. Have you ever heard anyone say, “That’s an ugly sunset.” Probably not, but surely you have heard the word beautiful applied to sunsets. And when you hear the phrase “beautiful sunset” you probably don’t hear an argument to the contrary. Usually there is a consensus among those who see the sunset: it is beautiful. From a Christian perspective those who are there are offering a judgment concerning both the “artist” and the “art.” Both the “cause” and “effect” have been praised aesthetically. Torrential waterfalls, majestic mountains, as well as sunsets routinely evoke human aesthetic response. The Christian knows that the very fabric of the universe expresses God’s presence with majestic beauty and grandeur. Psalm 19:1 states, “The heavens declare the glory of God and the firmament shows forth his handiwork.” Nature has been called the “aesthetics of the infinite.” Through telescope or microscope, one can devote a lifetime to the study of some part of the universe–the skin, the eye, the sea, the flora and fauna, the stars, the climate. All of nature can be appreciated for its aesthetic qualities which find their source in God, their Creator. In fact, we can assert that “the major premise of a Christian worldview, including a Christian aesthetic, is that God is the Creator.”(1)

Human Creativity

“You have a wonderful imagination! Are you an artist?” Has anyone said such things to you? If so, perhaps you responded by saying something that would reject the person’s perception of you. Most of us don’t see ourselves as imaginative, artistic people. Indeed, most of us tend to think of the artist and imagination as terms that apply only to certain elite individuals who have left a legacy of work. “The truth is that in discussing the arts we are discussing something universal to mankind.”(2) For example, anthropologists tell us all primitive peoples thought art was important.(3) Why is this true?

From the perspective of a Christian worldview the answer is found in how we are created. Since we are made in God’s image that must include the glorious concept that we too are creative. After creating man, God told him to subdue the earth and rule over it. Adam was to cultivate and keep the garden (Gen. 2:15) which was described by God as “very good” (Gen. 1:31). The implication of this is very important. God, the Creator, a lover of the beauty in His created world, invited Adam, one of His creatures, to share in the process of “creation” with Him. He has permitted humans to take the elements of His cosmos and create new arrangements with them. Perhaps this explains the reason why creating anything is so fulfilling to us. We can express a drive within us which allows us to do something all humans uniquely share with their Creator.

God has thus placed before the human race a banquet table rich with aesthetic delicacies. He has supplied the basic ingredients, inviting those made in His image to exercise their creative capacities to the fullest extent possible. We are privileged as no other creature to make and enjoy art.

There is a dark side to this, however, because sin entered and affected all of human life. A bent and twisted nature has emerged, tainting every field of human endeavor or expression and consistently marring the results. The unfortunate truth is that divinely-endowed creativity will always be accompanied in earthly life by the reality and presence of sin expressed through a fallen race. Man is Jekyll and Hyde: noble image-bearer and morally-crippled animal. His works of art are therefore bittersweet.

Understanding this dichotomy allows Christians to genuinely appreciate something of the contribution of every artist, composer, or author. God is sovereign and dispenses artistic talents upon whom He will. While Scripture keeps us from emulating certain lifestyles of artists or condoning some of their ideological perspectives, we can nevertheless admire and appreciate their talent, which ultimately finds its source in God.

The fact is that if God can speak through a burning bush or Balaam’s donkey, He can speak through a hedonistic artist! The question can never be how worthy is the vessel, but rather has truth been expressed? God’s truth is still sounding forth today from the Bible, from nature, and even from fallen humanity.

Because of the Fall, absolute beauty in the world is gone. But participation in the aesthetic dimension reminds us of the beauty that once was, and anticipates its future luster. With such beauty present today that can take one’s breath away, even in this unredeemed world, one can but speculate about what lies ahead for those who love Him!

Art and the Bible

What does the Bible have to say about the arts? Happily, the Bible does not call upon Christians to look down upon the arts. In fact, the arts are imperative when considered from the biblical mandate that whatever we do should be done to the glory of God (I Cor. 10:31). We are to offer Him the best that we have—intellectually, artistically, and spiritually. Further, at the very center of Christianity stands the Incarnation (“the Word made flesh”), an event which identified God with the physical world and gave dignity to it. A real Man died on a real cross and was laid in a real, rock-hard tomb. The Greek ideas of “other- worldly-ness” that fostered a tainted and debased view of nature (and hence aesthetics) find no place in biblical Christianity. The dichotomy between sacred and secular is thus an alien one to biblical faith. Paul’s statement, “Unto the pure, all things are pure” (Titus 1:15) includes the arts. While we may recognize that human creativity, like all other gifts bestowed upon us by God, may be misused, there is nothing inherently or more sinful about the arts than other areas of human activity.

The Old Testament

The Old Testament is rich with examples which confirm the artistic dimension. Exodus 25 shows that God commanded beautiful architecture, along with other forms of art (metalwork, clothing design, tapestry, etc.) in the building of the tabernacle and eventually the temple. Here we find something unique in history art works conceived and designed by the infinite God, then transmitted to and executed by His human apprentices!

Poetry is another evidence of God’s love for beauty. A large portion of the Old Testament, including Psalms, Proverbs, Ecclesiastes, Song of Solomon, portions of the prophets, and Job contain poetry. Since God inspired the very words of Scripture, it logically follows that He inspired the poetical form in such passages.

Music and dance are often found in the Bible. In Exodus 15 the children of Israel celebrated God’s Red Sea victory over the Egyptians with singing, dancing, and the playing of instruments. In 1 Chronicles 23:5 we find musicians in the temple, their instruments specifically made by King David for praising God. And we should remember that the lyrical poetry of the Psalms was first intended to be sung.

The New Testament

The New Testament also includes artistic insights. The most obvious is the example of Jesus Himself. First of all, He was by trade a carpenter, a skilled craftsman (Mark 6:3). Secondly, His teachings are full of examples which reveal His sensitivity to the beauty all around: the fox, the bird nest, the lily, the sparrow and dove, the glowering skies, a vine, a mustard seed. Jesus was also a master story-teller. He readily made use of His own cultural setting to impart His message, and sometimes quite dramatically. Many of the parables were fictional stories, but they were nevertheless used to teach spiritual truths via the imagination.

We should also remember that the entire Bible is not only revelation, it is itself a work of art. And this work of art “has been the single greatest influence on art. It sheds more light upon the creative process and the use of the arts than any other source, because in it are found the great truths about man as well as God that are the wellsprings of art.”(4)

Evaluating Art

Can the Bible help us evaluate art? Consider the concepts found in Philippians 4:8:

Finally, brethren, whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever is lovely, whatever is of good repute, if there is any excellence and if anything worthy of praise, let your mind dwell on these things.

Let’s concentrate for a few moments on this verse in order to see if it might at least provide the beginning of a framework for the evaluation and enjoyment of art.

Paul begins with truth. When considering art the Christian is compelled to ask, “Is this really true?” Does life genuinely operate in this fashion in light of God’s revelation? And Christians must remember that truth includes the negatives as well as the positives of reality.

The second word refers to the concept of honor or dignity. This can refer to what we related earlier in this essay about the nature of man: we have dignity even though we are sinful. This gives a basis, for example, to reject the statements in the work of the artist Francis Bacon. Bacon painted half-truths. He presented deterioration and hopeless despair, but he didn’t present man’s honor and dignity.

The third key to aesthetic comprehension has to do with the moral dimension–what is right. Not all art makes a moral statement, but when it does Christians must deal with it, not ignore it. For example, Picasso’s painting, Guernica, is a powerful moral statement protesting the bombing by the Germans of a town by that name just prior to World War II. Protesting injustice is a cry for justice.

Purity is the fourth concept. It also touches on the moral– by contrasting that which is innocent, chaste, and pure from that which is sordid, impure, and worldly. For instance, one need not be a professional drama critic to identify and appreciate the fresh, innocent love of Romeo and Juliet, nor to distinguish it from the erotic escapades of a Tom Jones.

While the first four concepts have dealt with facets of artistic statements, the fifth focuses on sheer beauty: “Whatever is lovely.” If there is little to evaluate morally and rationally, we are still free to appreciate what is beautiful in art.

The sixth concept, that of good repute, gives us impetus to evaluate the life and character of the artist. The less than exemplary lifestyle of an artist may somewhat tarnish his artistic contribution, but it doesn’t necessarily obliterate it. The greatest art is true, skillfully expressed, imaginative, and unencumbered by the personal and emotional problems of its originators.

Excellence is yet another concept. It is a comparative term; it assumes that something else is not excellent. The focus is on quality, which is worth much discussion. But one sure sign of it is craftsmanship: technical mastery. Another sign is durability. Great art lasts.

The last concept is praise. Here we are concerned with the impact or the effect of the art. Great art can have power and is therefore a forceful tool of communication. Herein lies the “two-edged swordness” of art. It can encourage a culture to lofty heights, and it can help bring a culture to ruin. Paul undergirds this meaty verse by stating that we should let our minds “dwell on these things,” a reminder that Christianity thrives on intelligence, not ignorance even in the artistic realm.

Thus it is my hope that we will pursue the artistic dimensions of our lives with intelligence and imagination. The world needs to see and hear from Christians committed to art for the glory of God.

Notes

1. C. Nolan Huizenga, “The Arts: A Bridge Between the Natural and Spiritual Realms,” in The Christian Imagination, ed. Leland Ryken (Grand Rapids, Mich.: Baker, 1981), 70.
2. Nicholas Wolterstorff, Art in Action (Grand Rapids, Mich.: Eerdmans, 1980), 4.
3. Ibid.
4. Frank E. Gaebelein, “Toward a Biblical View of Aesthetics,” in The Christian Imagination, ed. Leland Ryken (Grand Rapids, Mich.: Baker, 1981), 48-49.

©1997 Probe Ministries.

William Watkins’ book The New Absolutes says that Americans are not relativists, we’re actually absolutists. Rather than abandoning absolutes, we’re adopting new ones in place of the old.

Reality in the Balance

When Christians take a stand on a given moral issue–on abortion, for instance–what are some typical responses? Someone might say, “What right do you have to push your morality on the rest of us?” Or, “Abortion might be wrong for you, but it’s not for me.”

What these people are implying is that such beliefs are relative; that is, they are related to something else–an individual’s desires or circumstances, for example. Because people change through time, however, something that is true or good for a person today might not be so tomorrow. Nothing is true or good for all people at all times.

Have you noticed, however, that many of the same people who claim that truth and morality are relative can be found denouncing certain political views, or actively pushing the social acceptance of a formerly rejected lifestyle, or fighting for new rights in one area or another?

Author William Watkins has noticed, and he’s recorded his thoughts in a new book titled, The New Absolutes. Watkins believes that despite the rhetoric, Americans are in fact not relativists; we are in reality absolutists. He says that, rather than abandoning absolutes, we are simply adopting new ones to replace the old.

It is now believed, Watkins says, “that truth and error, right and wrong, beautiful and ugly, normal and abnormal, and a host of other judgments are determined by the individual, . . . circumstances, or . . . culture. . . . There is no transcendent God or universal natural law we can point to that can inform us about who we are, what our world is like, and how we should get along in it.”

What is the source of this thinking? Watkins points to three elements: a loss of belief in absolute truth, a strong belief in tolerance, and a detachment from people and institutions as a result of pessimism and distrust.

If Americans have concluded that ideas and morals are relative, however, why does Watkins say Americans are really absolutists? We are betrayed, he says, by our behavior.

Evidence that Watkins is right is seen in the glut of lawsuits in the courts, calls for law and order in politics, moral outrage over various offenses, cries for human rights, and the spreading of liberal democratic ideas to other countries. Americans have an idea of what is right, and we think others should agree with us. This is not relativism.

More significant, though, is how an absolutist mentality is seen in those who typically espouse relativism. For example, those who scream the loudest for tolerance often restrict others to saying and doing only what is politically correct. In the name of pluralism secularists push religion out of the public square. And multiculturalists condemn the West for its cultural practices. It seems that what is sauce for the goose is not sauce for the gander.

The average American who has come to accept relativistic notions of truth and morality might fairly be accused of being only inconsistent. But those who are real activists in the current fight for cultural change must bear the charge of blatant hypocrisy.

Old Absolutes vs. New Absolutes

In his book The New Absolutes, William Watkins contrasts ten traditional beliefs (old absolutes) with the ten beliefs that are replacing them (new absolutes). Though these new beliefs might not be “absolutes” in a strict, philosophical sense, they function as absolutes in contemporary society.

In this essay I’ll look at three issues Watkins discusses–pro-life versus pro-death beliefs, religion in the public square, and political correctness and tolerance–to see if, indeed, the social activists mentioned earlier are really the relativists they claim to be. As we consider these topics, I think you’ll come to agree with Watkins that the culture war is not being fought between absolutists and relativists, but between two groups of absolutists.

Death: What a Beautiful Choice

First, let’s consider the pro-life versus pro-death question.

According to Watkins, the old absolute was: “Human life from conception to natural death is sacred and worthy of protection.” The new absolute is: “Human life, which begins and ends when certain individuals or groups decide it does, is valuable as long as it is wanted.”

Two issues which bring this new belief to the fore are abortion and physician-assisted suicide. Few practices are as fiercely opposed or defended as abortion. Opponents say abortion is morally wrong for all people. Proponents say it is a matter of individual choice. Physician-assisted suicide draws similar responses.

It is easy to overstate the thinking of those espousing the new absolute of the value of life. Probably very few would say that they “love death” or would think of death as a “good” thing ranking up there, say, with riches and great health and freedom. Rather, death is more often thought of simply as the lesser of two evils.

Nevertheless, there are many who think of death as a positive thing, as something to be embraced, as the best answer to suffering or to certain hardships of life that many people experience.

Whether they think of death as a good thing or not, however, they think of it as a right not to be tampered with. It is rooted, they say, in a Constitutional “right to privacy.”

In claiming this right, however, any foundation in relativistic thinking must be abandoned. For the very “right” proponents claim is itself an absolute. They are saying that the right of individuals to decide for themselves should be observed by everyone else. When they say it is wrong for pro-lifers to try to press their beliefs on others, they are stating an absolute. If they say that the value of human life is a matter of its quality rather than of intrinsic worth, they are stating another absolute.

Some relativists will try to wriggle out of the charge of absolutism by saying that their position might be right for now but not necessarily for all times and all places. Nonetheless, their ideas about the value of human life and the option of death as a solution to human suffering function as absolutes in our society today.

Watkins is correct. The stubbornness of abortion advocates and assisted-suicide proponents in defending their “rights” is good evidence for the claim that Americans, despite all the talk, are not relativists after all.

Freedom From Religion

It used to be held that “religion is the backbone of American culture, providing the moral and spiritual light needed for public and private life.” Now, according to Watkins, we have a new absolute: “Religion is the bane of public life, so for the public good it should be banned from the public square.”

Certainly there are those who are this adamant about the place of religion. These are the ones who raise a fuss when a prayer is uttered at a public school graduation ceremony or who complain when a nativity scene is set up on public property at Christmas.

Probably the majority of Americans are not this combative about the issue. However, for a variety of reasons many believe religion should be kept separate from public life .

One reason is a misunderstanding of the First Amendment. We have been told over and over again that the separation of church and state requires that the government must not be involved with religious matters in any way. The new absolute is this: religion and public policy should be kept separate.

We don’t often notice, however, that strict “separationists” do not talk much about our nation’s beginnings. A study of our founding documents shows that religion was an integral part of Americans’ lives; references to the Bible and Christian beliefs are often cited in the construction of our new government. Amazingly enough, the writers of the Constitution did not see in it the “wall of separation” current interpreters do.

Another reason people think religion should be kept a private matter is a misunderstanding about religion itself. Having been “schooled” in relativistic thinking, many (perhaps most) Americans believe that whatever they believe is true for them, but not necessarily for other people.

But this cannot be so. Religions provide an explanation of what is ultimately real. Either there is one true God or there is not. Either there is salvation through Jesus, or there is enlightenment through meditation, or there is some other way to find fulfillment. Not all of these can be true in reality.

This issue gets really tangled up when we bring in the matter of rights. The idea that everyone has the right to worship as he or she chooses has been transformed to mean that each person’s choice of religion is true. “I have the right to believe as I wish” becomes “My belief is as true as yours.” The fact that I believe something makes it true.

But is that how things work in other areas of life? If I believe that I am a millionaire, does that make me one? With respect to religion, does believing there is a God put Him there? Or does believing there is no God produce a god-less universe?

The new absolutism with respect to religion is a very real concern for many Americans. As Christians we are taught that our beliefs have meaning for all of life, not just for the prayer closet, yet bringing such beliefs out into the public arena has brought some Christians great difficulty.

It is ironic that, in a nation which began with a strong desire for the free expression of religious beliefs, people are now being forced more and more to leave their beliefs at home.

Does this sound like relativism to you?

The Politically Correct Life

The hypocrisy of the new absolutism is seen more clearly than anywhere else in what is now called “political correctness” or PC for short.

To be politically correct is to be in line with certain ideals promoted by the new cultural reformers, ideals such as abortion rights, multiculturalism, gender feminism, and homosexual rights. To say or do anything which goes against these ideals is to be politically incorrect.

It is easier to understand PC if we think of it as the end of a chain of thinking.

First is the acceptance of relativism, the idea that there are no absolutes. This belief, taken with our democratic idea of equality, results in the belief that everyone’s beliefs and choices are equal or equally valid. There should be no discrimination against other beliefs or lifestyles. This is the new tolerance, the prime virtue of the new reformers.

When history is viewed from this perspective, it seems clear that history is the story of the strong taking advantage of the weak. The weak–or disadvantaged–are victims who now require extra help to attain their rightful place of equality. Merely belonging to a victimized group is enough to expect this extra help regardless of whether a given individual has been victimized. The advantaged must now be sensitive to the “needs” of the disadvantaged to avoid making them feel any more victimized and must work to protect their rights. Finally, the advantaged must not do or say anything which could be interpreted as differentiating the disadvantaged, of showing them as different in a negative way. Being sensitive to the plight of the “oppressed” and avoiding doing or saying anything which might make them feel marginalized or inadequate or looked down upon . . . this is political correctness.

It is certainly true that there have been and are people who oppress others. This must be opposed. The problem with political correctness, however, lies in over-correcting the wrong.

For example, in The New Absolutes, William Watkins lists some words some real estate agents learn to shun in an effort to avoid offending potential buyers. Executive has racist overtones since most executives are white. Sports enthusiast might make the disabled feel left out. Master bedroom creates images of slavery. Walk-in closet could offend people who can’t walk.

Author Stan Gaede [pronounced Gay-dee], in his book When Tolerance Is No Virtue, says that “the overt goal of PC . . . is to enforce a uniform standard of tolerance, regardless of race, gender, cultural background or sexual orientation. The problem is that the items on this list . . . are not precisely parallel to each other. Though each is the basis for discrimination in our society, they involve very different kinds of issues. So the question immediately becomes: What does it mean to be tolerant in each case? . . . PC allows each group to define tolerance for itself.”

We have now come full circle. The relativism which purportedly undergirds the new tolerance gives way to exactly what it was trying to be rid of, namely, absolutes. That is, the reformers make their own ideals the new guidelines for society. We are all expected to abide by them. These are the new absolutes.

How should Christians respond to all this? Next, we’ll look at how the new absolutes are promoted, and we’ll think about how we might respond.

Absolutely For the Common Good

It’s a myth that America is a relativistic society. The truth is, Americans are a very moralistic people. What is alarming, however, is how cultural reformers are seeking to establish new absolutes which go against traditional ones. Watkins shows how these reformers are setting up new rules we all must follow.

How shall we understand the contradiction between claims of relativism on the one hand, and the imposition of new absolutes on the other? Watkins believes the claim to relativism is an attempt “to rationalize . . . misbehavior and disarm . . . critics.” For example, individuals might fall back on relativism to justify sexual activity once held to be deviant. However, the supposed relativist quickly becomes an absolutist when he wants others to agree with him on a given idea or issue.

But if everything is relative, how are relativists able to convince others of the rightness of their own beliefs? They can’t appeal to a foundation of unchanging realities and objective truths and be consistent with their relativism.

So how do they do it? Calling opponents names, “fundamentalist” is a popular term, or repeating simplistic clichés–“safe, legal abortion” for example–are a couple of their favorite means. The media play a strong role in this process, especially television. Captivating images, clever writing, strategically placed laugh tracks, and other elements persuasively convey ideas without logical reasoning.

It is crucial that we step back to see what this situation sets us up for. If we are conditioned to be persuaded by sloganeering rather than by rational discourse, we are prepared to be taken in by any smooth talker. All our clamor for rights and for the authority of the individual has the unexpected result of preparing us to lose our freedoms at the hands of charismatic tyrants.

What can we do to turn things around?

First, Watkins believes that reality itself is on our side. The new absolutes go against the way the universe is. Many women who opt for childlessness, for example, find themselves late in life confronting their own maternal instincts. We can point out these facts to those who believe we can do anything we want and get along quite nicely.

Second, we can learn to recognize sloganeering and insist that the cultural reformers use sound reason when promoting their ideals.

Third, we can point to the hypocrisy of so-called relativists. Homosexuals who barge in on church services demanding tolerance for their lifestyle must see how intolerant they are. Those who demand freedom of thought and expression cannot reasonably exclude religious beliefs from public discourse.

As strange as it might sound at first, William Watkins calls us to a renewed intolerance. He says, “We must violate the new tolerance and become people marked by intolerance. Not an intolerance that unleashes hate upon people, but an intolerance that’s unwilling to allow error to masquerade as truth. An intolerance that calls evil evil and good good.”

To reestablish the old absolutes, Watkins calls for the acknowledgment of certain beliefs, such as: all life is precious; relativism is false; the moral law is real; and, religion is essential. A return to these basics will return us to sound public policy-making, to greater civil order, and to moral progress.

©1997 Probe Ministries.

Rick Wade examines different aspects of life in the day of the Apostle Paul: religion, philosophy, the family unit, social morality, and Christians’ conflict with the culture.

 This article is also available in Spanish.

Religion

The purpose of this essay is to take a look at the Greco-Roman world in which the Apostle Paul lived so that we can better comprehend his ministry. Understanding the historical context helps us to gain such a perspective. We’ll discuss religion, philosophy, the family unit, and the social morality of the Hellenistic culture with a concluding look at the conflict Christians faced.

Let’s begin with the religion of the first century. Two episodes in the book of Acts provide insight into the religious beliefs and practices of that time.

In Acts 19 we read about the trouble Paul’s companions got into over His ministry in Ephesus. Craftsmen who made miniature shrines of Artemis, the local deity, objected to Paul’s teaching that “man- made gods are no gods at all” (Acts 19:26). In Paul’s world, religion was an integral part of everyone’s life. State-sponsored civic cults were one religious expression participated in by everybody. Historian Everett Ferguson notes that “the most deeply ingrained religious beliefs and practice in both Greece and Rome. . . . were associated with the traditional civic cult.”(1) The state both funded and profited by these cults.

Each city had its patron deity. The city of Ephesus honored Artemis, the goddess of nature and of childbirth. The statue of Artemis stood in a magnificent temple, four times as large as the Parthenon in Athens. Deities such as Artemis were honored with festivals, prayers, and sacrifices. Annual festivals included banquets, entertainment, sacrifices, processions, athletic contests, and the performance of mystery rites. Prayers included invocation, praise, and petition with the goal of receiving the favor of the goddess. Sacrifices were offered for praise, thanksgiving, or supplication.

The riot in Ephesus that resulted from Paul’s teaching was prompted partly by monetary concerns; the craftsmen were afraid of losing business. But the chant, “Great is Artemis of the Ephesians” which went on for two hours–by people who didn’t even know what the specific problem was–shows that money was not the only issue. The strength of religious devotion to the civic cults was such that Roman emperors saw the advantage of identifying with them instead of fighting them. We’ll talk more about that later in this essay.

Ephesus was also a major center of magical activity, another part of the religious practice of the first century. In Acts 19 we read about practitioners of magic or sorcery forsaking their practices and burning their scrolls as they publicly declared their new faith.

The Ephesians’ scrolls contained secret words and formulas which were used to force the gods to do one’s bidding. The precise formula was critical. Practitioners sought wealth, healing, or power; they even used magic in an attempt to gain another person’s love. Because it was also believed that to know someone’s true name was to have power over that person, names and formulas were blended to produce strong magic.

Paul carried his message to a world with a multitude of religious beliefs, and the message he proclaimed showed its power over them. As we look at our culture with its increasingly pluralistic religious spectrum, we must remember that we, too, carry the same gospel with the same power.

Philosophy

When the Apostle Paul visited Athens, he took the message of Christ to the marketplace where a wide variety of people could be encountered. Among those he talked to were Epicurean and Stoic philosophers. We read about his encounter with them in Acts 17.

Who were these Epicureans and Stoics? I’d like to give a thumbnail sketch of their ideas about God, man, and the world which will help us understand why Paul what he did.

Stoicism and Epicureanism were philosophies which were developed to free people from the concerns of the present life.

Stoicism was materialistic and pantheistic. That is, Stoics believed that everything was composed of matter. The higher form of matter was of a divine nature, and it pervaded the universe. They called it various things: fire, Zeus, or even God. They believed that this divine “fire,” or God, generated the universe and would one day take the universe back into itself through a great conflagration. This cycle of creation and conflagration is repeated eternally.

Stoicism was thus deterministic. Things are the way they are and can’t be changed. To find true happiness, they believed one should understand the course of nature through reason and simply accept things the way they are.

In contrast to the Stoics, Paul taught that God is personal and not a part of this universe. He also taught that there would be a judgment to come, not a giant conflagration leading to another cycle.

Epicureans focused on the individual’s happiness, also, but they went in a completely different direction than the Stoics. They believed that the way to happiness was through maximizing pleasure and minimizing pain. Tranquility was sought through a quiet, contemplative life lived among a community of friends.

Epicureans were materialists, also, but they weren’t pantheists. They believed the universe was formed from atoms falling through space which occasionally bumped into each other accidentally, eventually forming the stars and planets and us. When we die, we simply become dissolved into atoms again. Epicureans believed in the gods, but thought they were like men, only of a higher order. The gods resided out in space somewhere, enjoying a life of quiet pleasure like that of the Epicureans. They had nothing to do with men. Apart from participation in sacrifices and religious rituals for aesthetic purposes, Epicureans believed humans needn’t worry about the gods.

Against the Epicureans, Paul taught that God is involved in the affairs of His creation and created us specifically to search for Him. Of course, Paul’s doctrine of a future judgment didn’t fit with their thinking either.

As Paul evangelized the Greek world, he sometimes used their terminology and concepts; he even quoted their poets. But he preached a very different message. Maybe we, too, can find common ground with our culture by knowing what people believe and by putting the gospel into terms they understand. Without modifying the message itself, we must phrase it in a way that it can be understood. If we don’t, we’ll have a hard time getting people to listen.

The Family Unit

We’ve given some attention to the religion and philosophy of Paul’s day, but what about the social structures of the Greco-Roman world? More specifically, what was the family like in the first century?

By the first century A.D., marriage was mostly by mutual consent. Historian Everett Ferguson describes marriage this way: “Consent to live together constituted marriage in all societies, and the procreation of children was its explicit object. Marriages were registered in order to make the children legitimate.”(2) Although marriages were mostly monogamous, adultery was common. Divorce required only oral or written notice.

Men had the dominant role in the family. They had absolute authority over their children and slaves. Wives remained under their fathers’ authority. Men occupied their time with business interests and such social outlets as banquets, and the gymnasia which included exercise facilities, pools, and lecture halls. These functioned as community centers.

In the husband’s absence the wife might conduct his business for him. However, managing the home was the wife’s primary responsibility. Ferguson quotes the Greek writer Apollodorus who said, “We have courtesans for pleasure, handmaidens for the day-to- day care of the body, wives to bear legitimate children and to be a trusted guardian of things in the home.”(3)

Women weren’t necessarily confined to the home, however. Some engaged in occupations as diverse as music, medicine, and commerce. Many held civic office, and some held leadership positions in the religious cults.

Children were not considered a part of the family until acknowledged by the father. They could be sold or exposed if not wanted.

Parents were on their own to find suitable education for their children. Girls could go to the elementary schools, but that was rare. They mostly learned household skills at home. Although most boys learned a trade at home or through an apprenticeship, they could go through a series of primary, secondary, and advanced schooling depending on their class status. Rote memorization was a key element in primary education. Rhetoric was the most important subject in advanced education.

Slaves were a part of the family unit in the Roman Empire. They might be obtained through a number of means including war, child exposure, and the sale of persons to pay debts. Slaves might work in the mines, in temples, in homes as teachers, or in industry; they even held high positions as administrators in civil bureaucracy. Slaves often earned enough money to buy their own freedom, although they had to continue working for their former owners.

Into this society the apostles brought new ideas about the value of the individual and about family relationships. Husbands were to be faithful to their own wives and to love them as their own bodies. Children were to be seen as much more than economic assets or liabilities. Masters were told to treat slaves with justice and fairness. People today who revile Christianity as being “oppressive” probably have no idea how much it elevated people in the Hellenistic world.

Social Morality

Moral instruction in the Hellenistic world was found more in philosophy and custom than in religion. Religion was largely external; that is, it was a matter of ritual more than of inner transformation. Philosophy sought to teach people how to live. Philosophers gave much attention to such matters as virtue, friendship, and civic responsibility.(4)

Historian Everett Ferguson notes that evidence from the Greco-Roman era indicates that many people lived quite virtuous lives. Inscriptions on grave stones, for example, include praises for husbands and wives for kindness and faithfulness.(5)

In spite of all this, history reveals a morally debased culture in the first century. One example is sexual immorality. “The numerous words in the Greek language for sexual relations,” says Ferguson, “suggest a preoccupation with this aspect of life.”(6) As I noted earlier, adultery was common. Men often had courtesans for physical pleasure. Homosexuality between young men or between an older and a younger man was openly accepted. Temple prostitution was part of some religious cults.

A low estimate of human worth was exhibited in the Hellenistic world. Earlier I mentioned child exposure as a way of getting rid of children. Unwanted babies–more often girls–were put on the garbage pile or left in some isolated area to die. They might be picked up to be used, to be sold as slaves, or to serve as prostitutes.

The brutality of the day was seen most clearly in the games in the Roman amphitheaters. Ferguson notes that, “The amphitheaters of the west testify to the lust for blood under the empire. The spectacles of gladiatorial combat–man against man, man against animal, and animal against animal–drew huge crowds and replaced Greek drama and athletics in popularity.”(7) Executions were considered less exciting than mortal combat. Consequently, when executions were included in the day’s program, they were typically carried out during the lunch break. One of the ways criminals were disposed of was by dressing them in animal skins and throwing them to wild animals.

Such brutality was extended to the Christians in the days of persecutions. Foxe’s Book of Martyrs records that Nero had Christians thrown to the wild animals. He also had them dipped in wax, mounted on trees, and burned like giant torches in his gardens.(8)

Into this world of immorality and brutality came the message of love and righteousness found in Jesus. As with Judaism before, Christianity put religion and morality together. It revealed God’s standard of goodness and the sacrificial love of Christ, and it provided the power to attain that standard through the regenerating work of the Spirit based on Christ’s work on the cross.

Today, ethics and religion are again separate. And the results are being seen. But as in the first century, Christians today have a message of grace for our society: God not only tells us what is good, He also enables us to be good.

Christians’ Conflict with the Culture

In the early church, the character of Christians was very important for gaining a hearing and for winning converts as they boldly gave testimony of their new faith.

What were these Christians like? The writer of the Epistle to Diognetus, written probably in the early second century, said this about them: “They marry as do all; they beget children, but they do not destroy their offspring. They have a common table, but not a common bed. They are in the flesh, but they do not live after the flesh. They pass their days on earth, but they are citizens of heaven. They obey the prescribed laws, and at the same time surpass the laws by their lives. They love all men, and are persecuted by all.”(9)

If their lives were of such an exemplary nature, what was it that got Christians into so much trouble? Two of the most important factors were their unwillingness to participate in religious rituals and their refusal to bow before the images of the emperors.

Earlier I mentioned the importance of the civic religious cults in the Hellenistic world. The people believed that the gods required their sacrifices and other observances; otherwise, they would be angry and take their wrath out on the people as a whole. For the Christians to refuse to participate was to risk angering the gods.

The other factor was the matter of emperor worship. When Rome conquered the Western world, the rulers saw how important religion was to the people. Rather than fight against this, they took advantage of it by putting images of the Roman emperors in places of worship with the other deities. This wasn’t a big problem for the Greeks. Apart from the fact that the Romans were their rulers, Greeks weren’t exclusive in their worship. To worship one deity didn’t preclude worshiping others as well.

For the Christians, however, Jesus was Lord; there could be no other gods besides Him, and they couldn’t bow before anyone who claimed divine authority, including the emperor. However, since in the minds of the Romans the emperor represented the state, to refuse to bow before his image was to be an enemy of the state.

Thus, because of their refusal to participate in these activities, Christians were called atheists and enemies of the state. Their behavior was baffling to their neighbors. Why couldn’t they just go through the motions? As I already noted, religion was non- exclusive. The people didn’t necessarily believe in the gods to whom they made sacrifice, anyway. And since there was little or no connection between religion and ethics, one’s religious activities didn’t normally affect one’s moral life. So, why couldn’t the Christians just play along? The reason they couldn’t was that to bow before the emperors or the gods would be to commit idolatry which was the fundamental sin in the early church.

Christians in the early church had to decide where they could conform to their society and where they couldn’t. There was a difference of opinion as to what was appropriate and what wasn’t. But it was clear that anyone who would be identified as a Christian had to draw the line here: Jesus is Lord, and there is no other.

Notes

1. Everett Ferguson, Backgrounds of Early Christianity, 2nd ed. (Grand Rapids, Mich.: Eerdmans, 1993), 188.
2. Ibid., 68.
3. Ibid., 70-71.
4. Ibid., 303.
5. Ibid., 64.
6. Ibid.
7. Ibid., 94.
8. Foxe’s Book of Martyrs, (Old Tappen, New Jersey: Spire Books, 1968), 13.
9. Michael Green, Evangelism in the Early Church (Grand Rapids, Mich.: Eerdmans, 1970), 136.

©1997 Probe Ministries.