Category Archives: gospel
Starts kinda slow . . . might skip the first minute or two.
Really great video, though. Very inspiring. What do you think about this?
TrueFaced: Trust God and Others With Who You Really Are, by Bill Thrall, Bruce McNicol and John Lynch.
Christians regularly feel the need to wear a mask that hides their true identity. They think that they must project an image of holiness and perfection in order to be accepted and loved by God and others. Underneath the mask all people are guilty for sin committed by them and hurt for sin committed against them. Unless Christians deal with these sins, they cannot mature and achieve the dreams God has for them. The Room of Good Intentions is the place where people pose with masks for each other and people are trying hard to please God and others, first. The Room of Grace is opened by the knob of humility. Here, everyone trusts God before they try to please him. They are not afraid of their guilt and hurt because they are confident in the grace of God. This confidence allows them to receive and then give love. It allows them to repent (not just confess), and to forgive others truly and deeply.
This book was written for church leaders and mature Christians, or, at least, those who have been in church communities for a long time. A new believer will struggle to understand what the authors are saying. Nonetheless, this is a fantastic book to help understand what Tim Keller calls, “the sin beneath the sin.” The summary at the end of each chapter is a helpful way of using the book in a small group discussion. I must agree with Dallas Willard, it is “one of the best books o practical theology I have seen.”
“Sin will not be managed. Behavior change and sin management are deceptively tricky boxing opponents. We win some earl rounds. This increases our confidence and by the firth or sixth round, we break into a rendition of the Ali Shuffle. Hey, this isn’t so hard. Soon, we’re mugging for the cameras . . . and the next thing we know, we’re on teh canvas, knocked into another world by a devastating left hook.” p. 66.
The Prodigal God, Recovering the Heart of the Christian Faith, by Timothy Keller. Dutton, 2008.
This book is an expansion of his best and most popular sermon. It contains more explanation, more illustrations and more applications, but not much new. It is all his best illustrations, quite valuable for a preacher and learner alike (I am both). It is 140 small pages with (fairly) large print and lots of white space on each page. Easy to read, even for non-readers, I would think . . . though Keller’s style will appeal more to people well-read.
What can I say? I’m a huge fan of Keller, and this is one of the best books available in print right now. I might buy a pile of them to give away at Christmas.
A non-traditional Bible Study of the book of Ecclesiastes. The OT Duo team up again for this non-traditional Bible Study of the book of Ecclesiastes. About a third of each chapter is a story which illustrates the idol featured in that chapter. The stories from each chapter read well together . . . it is one long story, actually. Then, each chapter provides traditional exposition of a portion of Ecclesiastes, with a very little gospel application near the end of each chapter. This should better be titled, “Seeing the Idols of Your Heart.” Helpful questions at the end of each chapter. With my new title, this is a much better book, but it wouldn’t sell. If you (or someone you know) is struggling to see the concept of idolatry as metaphor for sin, this is a great book. A great balance between real-world application and the good grounding of biblical exegesis.
For those interested, the authors take the view that the book is a dialogue between the Teacher and a younger more godly man, who mostly agrees with the Teacher, but would like to supplement his view on life.
- Two interviews with Brian Mclaren.
- With Kara Powell at Fuller Seminary.
- On the Tavis Smiley Show
- Lots of interviews on God’s Politics, including video with Jon Stewart!
Lectures / Sermons
- Faith and Politics: Should They Mix? in conversation with Greg Boyd at Bethel Seminary
- First Congregational Church in Santa Cruz
- Democratic Radio Address
- At University Synagogue in Irving, CA, a Reconstructionist Jewish Congregation
- At NorthPark University Chapel, October 25, 2006
Other Audio stuff
- First chapter of God’s Politics, mp3
- “God Hates Inequality” a press conference in response to the recent raise in minimum wage
Have you found other good audio resources for him?
What do you think of him? his politics? his theology?
A handout from a talk I gave last night on the problem of suffering.
If we live long enough, everyone will be the victims of evil and suffering. Why do bad things happen to good people? Why do bad things happen at all?
Christianity says that God is all-powerful and all-good. If he truly was all powerful, he could stop suffering. If we truly was all-good, he would stop suffering.
Since there is suffering in the world, there seems to be only a few explanations:
1. Perhaps God is all-powerful, but not all-good. He could stop suffering if he wanted, but he doesn’t want to stop it.
2. Perhaps God is all-good, but not all-powerful. He would like to stop suffering, but is unable. He would do it if he could, but he can’t.
3. Perhaps God is not all-powerful, nor all-good. He doesn’t want to stop suffering, but even if he did, he couldn’t.
I’m going to contend that this problem of evil and suffering is a problem for everyone, not just Christians. It is a difficulty faced by every religion and ideology, not just Christianity. Secondly, I’m going to contend that Christianity has the most satisfying resolution to difficulty (though clearly we’re not going to “solve” this problem tonight).
1. Everyone must deal with the problem of evil and suffering.
Let’s look at three basic worldviews and their approach to this topic. We will necessarily be painting with a broad brush and people will fall in the cracks between these broad categories, but hopefully this overview will serve to illustrate the problems that everyone has without actually addressing every possible worldview that someone might hold.
Secular humanists, atheists and some agnostics tend to believe that “evil” and suffering are simply part of the human experience. Something is bad (or “evil”) if it is not good for me. There is no God above us, no hell below us. All that exists is here today. Suffering is relative. That is, one person’s suffering is another person’s pleasure. Good and evil are usually culturally specific. So, whatever is most helpful for the objectives of most people is good, and whatever goes against that is bad. Or, another way to approach morality is to say that you can do whatever you like as long as you don’t hurt other people.
In this worldview, suffering has very little meaning (in my opinion). Let’s take a few examples to illustrate. Let’s think of a person born with Down’s Syndrome. What does this mean? Nothing. It is a genetic anomaly. At best, it means that this person will probably not have any children since fertility is greatly reduced. This is a good thing for future generations. It is a sad thing for the parents and family of the child and abortion is a good idea if possible because it will save the parents and family a lot of work and sadness. They will be more productive and happy without the child.
Or, let’s take an example of a tsunami killing 230,000 people in Asia (we’re coming up on the 3 year anniversary). It is estimated that this under-ocean earthquake released the energy of 23,000 atomic bombs. What does this mean? Not much. It means that we need to find better warning systems so that future systems don’t inflict so much damage.
Finally, let’s think of the Holocaust in which between 5 and 6 million Jews were exterminated. What does this mean for the secular person? It’s hard to say.
We all have a sense of justice and injustice. We can fight about where to draw the lines, but everyone has a sense that some things are good and others are bad, no matter the culture, time, place, circumstances, etc. If that line comes from inside us, as an evolutionary tool, then killing of the weak is a good thing, but this is universally rejected in practice. Some philosophers adopt this as a working theory, but they cannot find a society in which to practice it.
That is to say, the problem of evil and suffering is a huge obstacle for the secular humanist and the atheist. We all have a sense that suffering is truly meaningful and we act like it, but there is no ultimate reason for meaning in this worldview.
Worldviews that subscribe to the philosophical concept of Karma such as Hinduism and Buddhism says that suffering has ultimate meaning. All suffering is the consequence of harm inflicted upon others. Believers are usually quick to point out that karma is not a punishment. However, it is a consequence. Good things happen to good people and bad things happen to bad people. Most believers also believe in reincarnation (past and future). So, when something bad happens (suffering) to a person, the only explanation is that they have done something to hurt others in this or a different life (past or future?).
So, the child born with Down’s Syndrome. Perhaps he or his parents are now deserving of this horrible disease. The same is true with the victims of the tsunami and the Holocaust. We can be compassionate to people who are suffering (and we should), but ultimately, they are responsible and they get what they deserve.
The problem of unjust suffering is solved. No one suffers unless they deserve it. The secular problem of no source for justice is solved, evil comes into the world when we hurt each other and causes suffering. It seems to me that this worldview has a better understanding of evil and suffering than the secular, but there is still a huge problem.
We know lots of examples of people who suffer for seemingly no reason. What about this baby with Down’s Syndrome? Some might say he deserves his condition. Ok, what about the tsunami? Did 230,000 people and their families all living on that one part of the world deserve that suffering? That seems like an incredible coincidence. What about the Holocaust? All the Jews deserved the suffering they got? That’s hard for me to understand.
Monotheism (Judaism, Islam, and warped Christianity) says that God is all-powerful, but distant. Rabbi Harold Kushner wrote a very famous book, When Bad Things Happen to Good People (1983). Kushner sums up the basic idea of much of monotheistic religion (though many might disagree with him on the finer points). He says that while God is in control, he chooses not get involved in most of what happens on Earth. Suffering happens when people hurt each other and God does not intervene though he could. Natural disasters are a part of this world and God chooses not to intervene.
So, what do we say to the parents who just found out their baby has Down’s Syndrome? Well, God could have intervened and changed things, but he didn’t. Why not? Perhaps you didn’t pray enough, perhaps he wasn’t listening, perhaps he doesn’t like you, or perhaps there is some reason that you don’t know about. The same can be said of the tsunami and the Holocaust. An all-powerful God could have intervened, but he didn’t. We’re not sure why.
This is actually more cogent than it might sound at first. If God is all-powerful (he knows all things, he can do all things, etc.), then there might be a good reason for suffering that we don’t know about (after all, we are certainly limited in our power and knowledge). On the other hand, if God is not all-powerful, then he can’t be held responsible and cannot be blamed.
In other words, if there is a God, he cannot be blamed for your suffering because either he is sovereign (and you don’t know the end of your suffering, maybe it will be good for you), or he is not sovereign (and he is therefore not responsible in any way).
2. Christianity’s problem of suffering is most satisfying.
Christianity has a similar response to the other monotheistic religions with one significant difference — Jesus. Jesus is God incarnate. He is God become a man. That means that God knows our suffering first-hand. He knows what it is like to be rejected. He knows what it is like to be alone. He knows what it is like to be the victim of injustice.
Since God knows intimately the pain of suffering and injustice, we can rule out the possibility that he doesn’t know or doesn’t care. He clearly cares enough to get involved in our suffering to such a degree that he suffered immensely. That is not a casual kind of compassion, that is a furious, earnest compassion. We may not know the reason, but only Christianity says that suffering is never meaningless nor consequential. That is to say, suffering is (at least) commonly unjust, but never meaningless.
Christianity also has a strong sense of purpose to history. That is to say, that history is going somewhere (this is not true of atheism and the karmic religions). All justice will finally be accomplished. Evil will be punished. All things sad will come untrue. This is what I mean when I say that suffering is meaningful.
Ok, let’s start the discussion.
Atheist Suffering is always meaningless
Karma Suffering is always meaningful, and always just
Monotheism Suffering can be meaningless, but usually not just
Christianity Suffering is always meaningful, and usually not just
 Unfortunately, this kind of event is not unusual. Chairman Mao and Stalin are each responsible for at least 20 million innocent deaths.