2015-03-16T05:54:36-05:00

A_Fellowship_of_DifferentsThis post is by Tim Suttle, author of the excellent new book called ShrinkWe are co-posting with one another today, he on my book and I on his book.

Can a person be a Christian and not be part of the church? Or, is involvement in the church an essential, even constitutive part of what it means to be a Christian?

This question occupies many a blog post and op-ed these days. An alarming number of them tending toward the first answer, that following Jesus is something one can do apart from any involvement in a local church. I wish I could get McKnight’s newest book into the hands of everyone who has bought that line.

“Everything I learned about the Christian life I learned from my church… a local church determines what the Christian life looks like for the people in that church… we all learn the Christian life from how our local church shapes us.” (15)

Hear, hear…

A Fellowship of Differents: Showing the World God’s Design for Life Together is the title of the book. It is essentially a working ecclesiology rooted in a serious study of the writings of Paul.

“The earliest Christian churches were made up of folks from all over the social map,” McKnight says. (19) Churches have always been a fellowship of difference and differents. Christian discipleship is not about what I’m doing as an individual; so much as it is about what I am doing in the mix of this community called the church—a community that is necessarily diverse.

Why, you ask? Because, the love of God is diverse; the very life of God is diverse. Naturally the people and communities created with the specific purpose of imaging this God will be diverse. God has not created a homogenous creation, so why would God desire a homogenous church? “The church God wants is one brimming with difference, and that will mean the Christian life is all about loving whoever happens to be with you in this fellowship of differents.” (67)

McKnight’s book is more than just an argument for diversity; it’s a thorough exploration of the apostle Paul’s vision for the church. It’s an ecclesiology, but one that is accessible to the average church member, and deep enough to keep the attention of theology-nerds. That’s a difficult needle to thread, and it’s McKnight’s specialty.

McKnight wants us to fall in love with Paul’s view of the church, a view that is capacious in nearly every respect—gender, socioeconomics, race, culture, style, moralities, politics, language, ages, marital status, and so on—but single minded in its devotion to Christ as Lord.

One of my favorite sections comes late in the book when McKnight talks about Paul’s view of faithfulness. He notes that the English word for faithfulness is actually the word faith in Greek. One must determine from the context whether the word means faith orfaithfulness. Sometimes we can’t even tell which one it is. What we know for sure is that Paul’s vision for the church was that they would walk faithfully over the course of a lifetime—that they would finish the race.

It is at this point that I see such deep resonances between McKnight’s work, and the argument I’m making in Shrink. We cannot remake the church in the image of the American Dream. The Jesus way is down. McKnight writes:

“What the church most needs is not heroes of the faith, but faithful followers of Jesus. What your local church needs in order to live out the designs of God for a church, that grand social experiment of bringing all sorts of people to the table and into the circle of one another’s lives, is not great Christians, but faithful Christians.” (164)

Ministry greatness is not the goal of the church. Faithfulness is.

McKnight is careful to guard against any sense that we can accomplish anything useful to God by virtue of our own strength:

“Faithfulness is not our own strength muscled up by determination and discipline and grit; nor is it our strength combined with God’s strength. Faithfulness happens when God’s strength is unleashed in us as we look to, lean on, and love God.” (165)

Faithfulness is not about what we can accomplish in our own strength, but about what we can embody as God’s strength unleashed in our lives through our own weakness. What do we embody? Look to the subtitle. We embody nothing less than: God’s design for Life Together… The church embodies God’s design for human communities. “Everything I have said up to this point leads to one grand synthesis,” McKnight says. “God’s mission in this world is to create the church where God’s will is lived out by all of God’s people.” (183)

If the church will take it seriously, A Fellowship of Differents can do for our view of the church what Blue Parakeet did for our view of the Bible. McKnight’s vision for the church—or rather Paul’s vision as described and explored by McKnight—is not about a monolithic fellowship of the doctrinally pure and piously holy. It is not a place that self-made men and women to gather with their chosen affinity groups and pat each other on the back. The church is a challenge to the ways in which the brokenness of the world seeks to divide us. The church is God’s vision for human communities.

2015-03-16T08:22:28-05:00

Screen Shot 2015-03-16 at 6.51.47 AMGood. Yes, that’s right. Before I explain that, an anecdote.

In an interview I was asked what was the the most encouraging sign in the church today, and what I told the one who asked surprised him. There are many encouraging signs, not least the zeal and passion of young Christians, the surging presence of women professors and administrators in seminaries, Christian colleges, and churches, the ever-growing scholarly contributions to life in the church … lots of encouraging sings.

But the #1 encouraging sign to me is the faithfulness of small church pastors. The average church in the USA has about 75 in attendance, which means the average pastor has a small congregation. They keep on keeping on, they keep on serving, they keep on loving and learning and teaching and preaching and having coffee and marrying kids who move off to big city churches and burying good faithful folk.

Every day. Under the radar. No fan fare.

Which brings me to Tim Suttle’s incredible book. When I read Tim Suttle’s book on evangelical social gospel theology I saw a skinny jeans kind of guy but his new book, Shrinkwhich I endorsed wholeheartedly, reveals a pastor who loves the church.  I wish he had said more about this in his earlier book.

He has a chapter that I want you to read … no, I want you to buy the book to read this chapter. It’s called “Great is the Enemy of Good.” He has a great story about Tyler Hamilton, tempted as many are in the professional cycling world. Enter Lance Armstrong, enter doping, enter temptation, enter a crisis in his integrity.

Great is not necessarily good. In fact, if we learn anything from  stories like Tyler Hamilton’s and many of the others we’ll explore here, it is this: The enduring power of greatness is its ability to entice  human beings to trade the good for the great.

Your conscience for a fortune.
Your honesty for a kingdom.
Your friendship for a championship.
Your integrity for a big church.
Your soul for a chance at ministry greatness.

It’s not as far-fetched as you might think. Sometimes the promise  of greatness is all it takes to destroy the good in us (35).

This Great is Good mentality pervades the church through leadership guru Jim Collins who wrote Good to Great. Suttle asks, “Is greatness the goal of church leadership? Is greatness good?” He continues with this:

Authentically Christian leadership begins and ends with a conversation about Jesus’ vision of the kingdom of God, not with a strategy for success.

This next line is brilliant:  “Best practices” should be a minor side conversation in the world of Christian leadership.”

Suttle’s thesis contradicts Collins’s and the one that is shaping too much of church culture: Great is the enemy of Good. The aim is to be good, to be faithful, to be good and faithful and take what God gives.

Most pastors serve in small churches. Most leadership advice comes from  megachurch pastors — something is wrong with this picture.

I see no bitterness nor resentment of megachurch pastors or megachurches in Suttle; what I see is a plea that we see that greatness is not the goal but goodness and faithfulness are. There is, Suttle says, one true metric: faithfulness.

The way of John the Baptist — Suttle says he was Bono, Oprah and Billy Graham rolled up into one man on the shore — who said I must decrease and he must increase. The way of John is the way of faithfulness — do what God has called you to do. Nothing else, nothing more, nothing less.

The difference is between pragmatism and faithfulness. Between what works and what is right.

I’m an unlikely person to write a book like this. I’m not a world-class church leader. I serve a little ragamuffin church of a couple hundred people, twenty or thirty of whom are hard-core alcoholics and addicts who live on the streets, the rest of whom are middle-class suburbanites who struggle every day with what it means to pursue the Shrink way of life in the midst of this world dominated by the upwardly mobile. Most of what I know comes from failure, not success.

John the Baptist is the way of Shrink. The way of Jesus. The way of the cross.

2015-03-13T21:47:24-05:00

The most beautiful libraries in the world:

Libraries are generally underrated as places to take some rare time out, sit for a while, read a book and admire the often stunning architecture.

But French photographer Franck Bohbot has taken it upon himself to travel the world in search of some of the most beautiful book havens out there and so far has visited Paris and Rome.  He plans to travel to Europe and South America, North America and Asia next.

His on-going project, House of Books, is just beginning, but he aims to “offer a new approach in terms of atmosphere, colours and composition”.

[I liked the one in Prague.]

Crumbling, abandoned churches in Russia. Photos galore.

Trouble Town — the reality of scattering gangs in Chicago:

A few years ago, City Hall demolished the public housing projects, and the guys-behind-the-guys invested in those newly cleansed urban neighborhoods.

There was money to be made in real estate and a media buzz to be buzzed and backslaps all around.

But the gangs that plagued the projects weren’t part of that buzz. They were driven out and sought refuge in low income and staunchly middle-class black neighborhoods like South Shore and Chatham, or south suburbs like Country Club Hills.

African-American leaders like Edward “Buzz” Palmer, founder of the Afro-American Patrolmen’s League, tried to warn Chicago about the roots of the new violence, but City Hall didn’t want Chicago to hear.

Some of gangs ended up in Roseland, now the Wild, Wild Hundreds. And they did what they do best. They fire into crowds. Their bullets hit innocent people, like grandfathers and little boys.

ISIS and foreign fighters.

In August 2014, ISIS marked Eid al-Fitr, the end of Ramadan, with a 20-minute, high-definition video offering its greetings to the Muslim world.

Gauzy images of smiling worshippers embracing at a mosque cut to children passing out sweets to break the Ramadan fast. These scenes were interspersed with shots of the muhajireen (Arabic for “emigrants”)—British, Finnish, Indonesian, Moroccan, Belgian, American, and South African—each repeating a variation on the same message.

“I’m calling on all the Muslims living in the West, America, Europe, and everywhere else, to come, to make hijra with your families to the land of Khilafah,” said a Finnish fighter of Somali descent. “Here, you go for fighting and afterwards you come back to your families. And if you get killed, then … you’ll enter heaven, God willing, and Allah will take care of those you’ve left behind. So here, the caliphate will take care of you.”

Circadian science:

Turek says his hope is that, down the road, circadian science will be integrated into the practice of medicine.

“We’d like to be in a position where we’d be able to monitor hundreds of different rhythms in your body and see if they’re out of sync— and then try to normalize them,” says Turek.

Whether — or how quickly — this may happen is hard to say. But what’s clear is that the study of the biology of time is exploding.

“What we’re doing now in medicine is what Einstein did for physics,” says Turek. “He brought time to physics. We’re bringing time to biology.”

The irony, of course, is that this insight comes at a time when the demands of our 24/7 society means more and more of us are overriding our internal clocks.

The slow death of the home-cooked meal:

Cooking isn’t dead in this country. But it isn’t exactly alive and well either.

“How is it that we are so eager to watch other people browning beef cubes on screen but so much less eager to brown them ourselves?” Michael Pollan asked, in a scathing 2009 New York Times piece about the great irony of America’s supposed interest in cooking.

Indeed, by virtually any measure one might imagine, Americans are leaving their stoves, ovens, countertops and cutting boards behind — or, at least, untouched a lot more often. The purest example of this trend is playing out in the types of dinners people are eating at home today. Less than 60 percent of suppers served at home were actually cooked at home last year. Only 30 years ago, the percentage was closer to 75 percent.

[5 of 7 for us on average. How about you?]

Dominique Gilliard:

I would not be the pastor, nor the Christian, that I am today if it weren’t for female leaders in the Church. There have been women, in all levels of leadership, who have played indispensable roles in my faith and spiritual formation. I have been pastored, taught, and discipled by women who are called, anointed, and commissioned by God. These women are not in violation of Scripture; they are continuing a long legacy of women whom God has used and worked through to lead the Church and build the Kingdom. These women are boldly and faithfully living into their created purpose.

The Bible is full of examples of women serving in a variety of leadership positions in both the Old and the New Testament. These women serve as leaders in the Church and in the broader life of the religious communities in which they serve. From Debra, Huldah, and Miriam in the Old Testament, to a plethora of woman like the apostles Lydia and Junia, Anna the prophetess, Phoebe the deacon, Priscilla, Martha, Mary, Euodia, Syntyche, Tabitha (sometimes translated as Dorcas), and the nameless woman at the well in the New Testament — these women all represent a variety of different leadership roles that women are called to serve in throughout the Body.

Good article on the J-word — and anti-Semitism.

Growth of digitalized texbooks and its problem, by Terrance F. Ross:

Ultimately, these digitized materials are somewhat of a paradox. They are standardized at the top—the programs are aligned with the Common Core and rely on big data—but personalized underneath, customized around each student according to what the software gleans from assessments.

This shift also means that kids are spending more time than ever looking at screens, which could be physically and cognitively detrimental in the long run. The American Academy of Pediatrics, at least for now, recommends that kids spend no longer than two hours a day looking at digital devices. The shift is also taking a toll on the frequency that children engage in handwritten work, whichreports have shown is far more beneficial than taking notes on a laptop. And these changes could be disregarding how kids want to learn. Recent studies suggest that “digital natives” still prefer reading in print. One University of Washington pilot study of digital textbooks found that a quarter of students surveyed bought the print versions of e-textbooks that they were given for free, according to a recent Washington Post report.

Bill Buxton, the founder of the open-source publisher Textbook Equity, is skeptical of technology as a substitute for traditional learning materials. “I haven’t seen really strong evidence that people are doing a lot better with the online stuff than textbooks,” he said. “Where’s the evidence? … It’s coming from the biased companies; they want to make sure people buy it.”

Others are wary of technology’s impact on learning, including Nancie Atwell, who founded the Maine-based Center for Teaching and Learning and is a top-ten finalist for a forthcoming global-teacher contest that will award the winner $1 Million. “I think they are a disaster for teachers. We don’t know anything about the value of eBook. They’ve been foisted on teachers because they are the latest technological advance so they must be good,” she recently explained to my colleague. “The problem with eBooks is that the kids remember much less than what they read on the screen compared to the book.”

Justin Welby and evangelism:

It really shouldn’t be a surprise that, on becoming Archbishop of Canterbury two years ago, he announced his three priorities as:

  • Prayer and the renewal of the religious life.
  • Reconciliation
  • Evangelism and witness

Now, just in case anyone was thinking that he’s become distracted along the way and left these intentions on the back seat, Welby delivered an impassioned speech this week devoted to evangelism, which set out his vision for a Church in which every Christian shares “the revolutionary love” of Jesus Christ.

This was the first in a new series of lectures at Lambeth Palace, and if the others match the gravity and quality of this one, they will be well worth hearing and disseminating.

“I want to start by saying just two simple sentences about the church,” Welby began. “First, the church exists to worship God in Jesus Christ. Second, the Church exists to make new disciples of Jesus Christ. Everything else is decoration. Some of it may be very necessary, useful, or wonderful decoration – but it’s decoration.”

Screen Shot 2015-03-08 at 12.02.38 PMCheck out this “weapon of mass instruction”! Like beating swords into ploughshares, eh? [Image credit]

In celebration of World Book Day (today!) 7UP commissioned Argentinian artist Raul Lemesoff to construct one of his famous book tanks. In this case he began with a stripped down 1979 Ford Falcon which he used to build a new roving library on wheels with an exterior framework capable of carrying 900 free books. Lemesoff refers to his militaristic bibliothecas as Weapons of Mass Instruction, and he drives them around the streets of Argentina giving free books to anyone who wants one, as long as they promise to read it. Watch the video above to see it all come together. (via Designboom)

I’m no specialist (and not even that knowledgeable) about the crusades, but this is a sketch I enjoyed reading.

The ten happiest jobs in America, measured by:

CareerBliss weighed each category equally to determine a job’s overall rank. Powerful positions such as CEO and high-gratification jobs such as famous musician or champion athlete were not considered. CareerBliss CEO Heidi Golledge says the jobs evaluated could be called “middle-market” positions. CareerBliss also only rated jobs for which it received at least 20 reviews, evaluating a total of 480 titles, so uncommon or highly specialized jobs won’t be found on this list. Here are the 10 happiest jobs in America based on findings from CareerBliss.

[Too restricted, for sure, but still interesting.]

Speaking of books, here are the top five bookstores in the USA — which will win the Bookstore of the Year?

The five finalists hoping to be named Bookstore of the Year look like impossibly unequal competitors. Located in big cities and small towns from Florida to Washington state, some of them are multi-store giants, while others are little sanctuaries. But each one has a chance of winning the title because size isn’t what counts in this annual competition conducted byPublishers Weekly. The judges — authors and publishing insiders — are looking for heart — along with excellence in hand-selling, community involvement, management-employee relations and merchandising.

Judith Rosen, Publishers Weekly’s bookselling editor, said this year’s finalists are “an eclectic list because it’s sometimes an author’s favorite store or sometimes a regional director executive’s hometown store, or it’s sometimes a great store that has slipped through the cracks. And even though the awards have been around for 22 years, it doesn’t seem like we’ve got to all the great ones yet.” (A store can win only once; Washington’s Politics & Prose joined this triumphant group years ago.)

Andrew West on private prisons in the USA:

In the US the private prisons sector is worth billions of dollars. It’s also a competitive market with large amounts of money spent lobbying decision makers in Washington. While it’s a product that is not going to see reduced demand, many American churches are against private prisons. They question the morality of profiting from incarcerating the poorest, and oppose lobbying by the sector that tries to stop the decriminalisation of minor drug offences.

2015-03-13T21:50:00-05:00

Lake and SkyChapter 12 of Iain Provan’s new book  Seriously Dangerous Religion: What the Old Testament Really Says and Why It Matters finally turns to the New Testament, and the story many of us have wanted to dig into from the beginning. He has laid the foundation with a careful look at the Old Testament answer to 10 central questions.  But what the Old Testament says matters to Christians because this story is our story. Christian faith is built on the old story. We can’t get the New Testament right if we don’t understand the Old Testament story. Matthew 5, 21, 26; Luke 24; 2 Tim 3; Hebrews 12 all point us in this direction, and many more references could be given.

According to the New Testament authors, it is in the Old Testament that the Christian will find the older and larger part of the great Story in which she is still caught up, telling her of the “great cloud of witnesses” that surrounds the one who is still “running the same race” (p. 310)

This chapter is worth more than one post and we will cover it in two, or possibly three.  Provan’s first three questions centered on creation: who is God?, what is the world? and who are we?, that is, who are man and woman?.  These will be the subject of today’s post.

Who is God? Consistent with the Old Testament, the New Testament asserts that God is one, the only creator and Lord.  Christians are to shun idols and focus only on the living God. Meat offered to idols is to be avoided, but not because the idols are anything more than man-made objects. As Paul said “yet for us there is but one God, the Father, from whom all things came and for whom we live.” (1 Cor 8:6) God is the Creator. God is good, and this goodness is expressed in blessing, love, faithfulness, deliverance, and holiness.  Provan also sees this goodness expressed in God’s anger and His patience.

As it is in the Old Testament, God’s anger in the New Testament is still “anger for a reason” (righteous anger), which involves both jealousy and vengeance (1 Corinthians 10:22; Romans 12:19). It is nevertheless anger that is slow, because God is “patient with you, not wanting anyone to perish, but everyone to come to repentance” (2 Peter 3:9). Here, we learn also that God’s anger relents when people respond to him in the right way and turn toward the good. This underlines a final point of continuity with the Old Testament: that, in New Testament faith, “the Lord is full of compassion and mercy,” delivering people “not because of righteous things we had done, but because of his mercy” (James 5:11; Titus 3:5). (p. 313)

Justice, judgment, and the covenant faithfulness of God are all part of the New Testament story as they are part of the Old Testament story.

There is an important difference however. In the New Testament we have Father and Son. God remains one and God remains good, but Jesus himself is the incarnation of this God, not a creature of God. Provan turns to John 8 to make his case.  When Jesus spoke again to the people, he said, “I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life.”  This was too much for some of the Jewish leaders, Pharisees, in his audience and their challenge began an exchange that ended with Jesus making a claim concerning himself as more than prophet and teacher. “Very truly I tell you,” Jesus answered, “before Abraham was born, I am!” At this, they picked up stones to stone him, but Jesus hid himself, slipping away from the temple grounds.

The early Christians believed that God is one, but they also believed that God is three. They felt that they were pressed to this paradoxical conclusion by the events in which they had been recently caught up, which allowed for no other explanation. How exactly to say that God is one and yet three, without making mistakes—without falling back into polytheism, for example, or into a “simple” oneness in God that did not make room for Jesus’ full divinity—then became a matter of considerable discussion in the early postapostolic church. It led ultimately to the formulation of various “creeds” (official statements of belief in the church) that tried to speak well about the “one-in-three” reality (the Trinity) and to guide Christians in how not to speak about it (or believe it). (p. 314)

The one-in-three reality of the nature of God is a new revelation of New Testament faith. The Old Testament vision was not wrong, but it was incomplete. It did not have knowledge of the Son.

What is the world? Creation was declared good in Genesis 1 and it remains good in the New Testament. The understanding of the world as the creation of God remains unchanged, but this is now interpreted in the light of Jesus. John 1 and Colossians 1 are important creation texts.

In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through him all things were made; without him nothing was made that has been made.

For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him.He is before all things, and in him all things hold together.

God is sovereign over creation. When Jesus calms the sea in Matthew 8 the story is associated directly with God-like sovereignty over creation. “What kind of man is this?” his disciples wondered, “Even the winds and the waves obey him!”  The psalmist Ethan the Ezrahite (Ps 89) writes “Who is like you, Lord God Almighty? … You rule over the surging sea; when its waves mount up, you still them.”

mediterranean-seaWho are we? Humanity is the image of God in his creation. This remains the same, but is now interpreted in the light of Jesus. In particular divisions and differences between people are abolished. Those who are “in Christ” a new unified humanity. 1 Cor. 12:13 “For we were all baptized by one Spirit so as to form one body—whether Jews or Gentiles, slave or free—and we were all given the one Spirit to drink.” This passage describes the different parts of the body with different purposes, but gifts that are to be used for the good of the whole. Galatians 3:26-28  is another important passage

So in Christ Jesus you are all children of God through faith, for all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.

Image bearers of God who are having their image restored in Christ are on equal terms with each other. They possess an “equality that has both spiritual and social dimensions.” They are not to behave in any manner toward each other that belies this fact, whether in denying others equality or in failing to contribute properly to the community of equals. (p. 319)

James tells his readers to display an impartial attitude toward wealth. Rich and poor are equal before God.  Paul makes it clear that Jews have no advantage over Gentiles and Gentiles need not become Jews and follow the law to follow Christ. Paul expects that Philemon will treat Onesimus as “a dear brother.”

We are man and woman equal before God.

In line with the truth that there is “neither male nor female” in Christ, we discover that women are regarded as “sisters” within the New Testament church, just as slaves are “brothers” (e.g., Romans 16:1). This reflects Jesus’ own democratic affirmation of women in general, as he ministered to the needs of all, as well as his acceptance of them in particular as disciples who were, like the men, capable of instruction. Women held positions of authority in the early church: in Paul’s letter to the Romans, Phoebe is noted as a deacon of the church in Cenchrea, and Junia as an apostle (Romans 16:1, 7). Women also actively participated in church meetings, both praying and preaching (“prophesying”), just like the men (1 Corinthians 11:5). (p. 320)

In an endnote Provan notes that women in Athens, for example, had a “kurios, (guardian), who was either her closest male birth relative or her husband. … Her kurios controlled everything about her life. What happens to a person’s sense of self, then, when she enters the community of brothers and sisters in which Jesus is kurios?” (p. 446) Every Christian, male and female, rich and poor, Jew and Gentile, slave and free, has one and only one kurios – the Lord Jesus Christ.

Phoebe was a deacon and Junia an apostle. And as far as active participation goes, another endnote provides some details:

As Anthony C. Thiselton says, “Part of the observed traditions [NIV’s “teachings” in 1 Corinthians 11:2] probably included the Christian practice of women leading a congregation in the Godward ministry of prayer, and leading in preaching a pastorally applied message or discourse from God.” The First Epistle to the Corinthians: A Commentary on the Greek Text (Grand Rapids: Eerdmans, 2000), 828. On “prophesying,” Thiselton says further that the term “allows for short utterances or, in accordance with Paul’s own wishes, for longer stretches of speech to which the nearest modern parallel is probably that of an informed pastoral sermon which proclaims grace and judgment, or requires change of life, but which also remains open to question and correction by others” (1094). (p. 446)

The answers to the three questions who is God? what is the world? and who are man and woman? maintain continuity with the Old Testament but now include an important element of reinterpretation in the light of the person of Jesus Christ. Although God is one, this is not a simple oneness. Knowledge of the Son forces a renewed and more sophisticated understanding of the nature of God. God is creator of heaven and earth, creation is reinterpreted in light of the Son. The world was created in him and through him. Finally we are all image-bearers united in equality before God. Divisions between people on all the usual grounds (gender, wealth, prestige, power, ethnicity) are done away with. We are all equal in Christ.  He alone is Lord of all.

How is our understanding of God shaped by the life of Jesus? How does this change an understanding developed from the Old Testament alone?

Does the New Testament teach that all are equal in Christ? If so, what does this mean?

If you wish to contact me, you may do so at rjs4mail[at]att.net.

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2017-08-01T15:34:53-05:00

One of the more relentless students of the history of women in ministry among evangelicals, and especially of the history of how egalitarians and complementarians have framed their arguments and used their terms, is Kevin Giles of Australia. Because of the social and ecclesial force among conservative evangelicals on the side of so-called “complementarians,” one would have to say Giles has to go on the defensive often just to clear up the argument. His most recent study is called “The Genesis of Confusion: How ‘Complementarians’ Have Corrupted Communication,” Priscilla Papers 29 (2015) 22-29. [All citations below are from this article.]

One of the more interesting elements of this history is how the term “complementarian” was originally a term used by egalitarians but that became the fixed term by the so-called “complementarians” for their own view! One of Giles’ observations is that what we now have — in the reality of this debate — is hierarchical-complementarians (those who use the term “complementarian” today) and egalitarian-complementarians (those who are called “egalitarians” today).  Both believe in complentarity of the sexes:

Because God made humankind man and woman (Gen 1:27-28), virtually all theologians agree that man and woman complete what it means to be human; the two sexes are complementary. Man alone or woman alone is not humanity in its completeness. Since the earliest descriptions of the evangelical egalitarian position in the mid-1970s, egalitarians have unambiguously affirmed the complementarity of the sexes.

At this point the discussion gets very interesting in the capturing of a term. The capturing of a term for one side results in a revisionist story of what complementarians believe and what they mean by the term.

First, Grudem and Piper gave the term “complementarian” to their team and were unaware (evidently) that it was used by the group they called “egalitarians” or “evangelical feminists.” Perhaps most important, the term “complementarian” for them was about “roles” and the man was to rule or lead and the woman was to submit or follow. Complementarian meant male leadership in the home and church, and for some in society as well. Here’s Giles:

Grudem, in his 2006 book, Countering the Claims of Evangelical Feminism, tells us how his side came to use the words, “complementary” and “complementarian.” He says the first time those arguing for a hierarchal relationship between men and often used the word “complementary” was on November 17,1988, in the Council for Biblical Manhood and Womanhood’s founding document, the Danvers Statement. He says, that as far as he knows, “it had not been previously used in this controversy.” It had indeed, as I will show below. In the Danvers Statement, the stance taken is not called the “complementarian” position. Grudem tells us that he and John Piper, in editing the 1991 symposium, Recovering Biblical Manhood and Womanhood: A Response to Evangelical Feminism, “coined” the term “complementarian” as a self-designation of their position. In other words, they invented it. In this book, the editors admit that, in designating their understanding of what the Bible teaches on the sexes the “complementarian” position, they were seeking to establish a new term for what had hitherto been called the “traditional” or “hierarchical” position. From this point on, virtually every book written by an evangelical in support of the creation based subordination of women has designated the stance taken as the “complementarian” position and constantly spoken of the man-woman relationship as “complementary.” [Bold added.]

Second, the facts are that Grudem-Piper did not “coin” a term but used a term used by egalitarians. Here is the evidence Giles trots out.

Paul Jewett, in his seminal 1975 book, Man as Male and Female, argued for “a model of partnership … where man and woman are properly related when they accept each other as equals whose difference is mutually complementary in all spheres of life and human endeavour.” In my 1977 book I argued that the church needs for its well-being both men and women in leadership, for the church is impoverished when more than half of its members are excluded from leadership. I did not explicitly use the term “complementary,” but I did speak of “the distinctive contribution that is made by men and women” in the church and in marriage. What is more, I repeatedly described ministry in the church and marriage as a “partnership” where each sex adds to what the other brings. I was surprised on re-reading the book that I had not explicitly used the word “complementary,” for the idea was presupposed in all that I said. However, in my 1985 book, Created Woman: A Fresh Study of the Biblical Teaching, I explicitly wrote of the “complementarity of the sexes” and constantly described their relationship in this way.

In 1983, the English egalitarian evangelical scholar Mary Evans, in her important study, Women in the Bible, continued this trend, using the term “complementary” to designate what the Bible teaches on the sexes. In 1985, another English evangelical, Elaine Storkey, in What’s Right with Feminism, similarly spoke of the sexes “complementing” each other. From this time on, the word was commonly used by egalitarian evangelicals. Thus CBE’s 1989 ‘Statement on Men, Women, and Biblical Equality,” now available in thirty-four languages, implies the complementarity of the sexes throughout and speaks explicitly of their “complementarity.’ [Bold added]

Moving forward, Ronald Pierce and Rebecca Merrill Groothuis named their 2004 scholarly egalitarian symposium, Discovering Biblical Equality: Complementarity without Hierarchy. They well support the claim that,

From the time of the first wave of the modern women’s movement at the turn of the nineteenth and twentieth centuries, many have argued that women should participate equally with men precisely because they bring complementary gender qualities to marriage, ministry and society.

So what is this all about? Giles:

I suggest the debate is actually about power—who rules over whom and who determines doctrine.

Faced with these facts [women are good leaders; subordination harms our culture] and ever-growing opportunities for women to become leaders in the church and society, “complementarians” have desperately sought euphemistic terminology that will help them win the day. The day has come for plain speaking!

That plain speaking means we need to say that the reason they chose “complementarian” was because “hierarchical” and “traditional” were too clear.

Who’s accommodating now?

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Not all egalitarians like the term “egalitarian.” I, for one, don’t. I like the term “mutualist” but it hasn’t caught on, and one reason it hasn’t caught on is because complementarians have politically, rhetorically and in some ways successfully slandered egalitarians by direct accusation or insination that they are liberals. This is slander in many cases just as it is slanderous in many cases to suggest that complementarians are authoritarian, violent and misogynist.

We can do better. One way to do better is study up on the history of this discussion. Perhaps the most unknown element in this history is that the earliest so-called “egalitarians” were calling themselves “complementarians” (without hierarchy) before complementarians grabbed the term as their own and then turned to call their brothers and sisters who believed in shared and mutual authority in the church and home “egalitarians.” (Which gained traction in a day when the “equal rights amendment” was disputed by some who are now called “complementarians.”) I know this history from friends “who where there” when the name shift occurred, and we will have a post about this topic Friday.

In the most recent Priscilla Papers, Mimi Haddad sketches a history that shows that the so-called egalitarian way of church was “integral to the evangelical DNA” and that it is not a “new path to liberalism” (Priscilla Papers 29 [2015] 14-20). [All citations are from these pages.]

Mimi begins in the right place, by defining terms:

Egalitarians are Christians who affirm that scripture teaches the fundamental equality of men and women, both in being and service, so that gender is not a criterion by which to exclude women from public service or leadership in church, societv, or home.

[Now to the accusation of liberalism by complementarians:] The term “liberal” is used to suggest that egalitarians place their feminist ideals—their demand for social equality with men in any sphere—ahead of a commitment to the authority of scripture. Rather than allowing scripture to shape culture, egalitarians are accused of giving secular culture greater authority than the Bible. The charge of “liberal” has typically implied that the teachings of scripture have been ignored in the wake of self-interest and cultural pressure.

Wayne Grudem wrote a book called “Evangelical Feminism” and the subtitle was: “A New Path to Liberalism?” He turns the question into a declaration in the book.

Haddad proceeds to an informed discussion of Alvera Mickelsen, whose husband wrote one of the most influential books for inductive Bible study (Interpreting the Bible) and they have always been known as a team in writing and teaching, and who has with him just written Understanding Scripture. Haddad quotes Alvera with this: You know, it wasn’t until 1950 that women preachers were considered liberal. Before that, no one thought twice about women preaching.”

Perhaps the most systematic biblical assessment of gender was put forward by Katharine Bushnell (1856-1946),  the youngest graduate of Chicago Women’s Medical College.

Bushnell observed that most religious traditions, including Christianity, interpret their sacred texts to create a gender-caste system based on the assumed innate depravity of females. It is not their character, giftedness, education, or devotion to God bat renders females corrupt. It is their gender—a fixed and unchangeable condition. In such a system, virtue is believed to be the result of gender, and the character of females is deemed incorrigible, irredeemable, and therefore perpetually in need of male superiors. The Bible, the Koran, and the teachings of Hinduism have all too often been interpreted to make this case. For Bushnell, the devaluation of females was the root idea that subjugated females and drove the sex industry.

Bushnell was among the first to reason that male rule is not a biblical ideal. Rather, it is part of the chaos and domination resulting from sin, which Christians must dismantle and oppose. Male authority, privilege, and patriarchy are consequences of sin. They are therefore at odds with justice and the moral precepts of scripture, as Bushnell argued throughout her writings, which represent the first systematic biblical approach to gender justice.

Haddad’s important conclusion, based on far more than Bushnell’s example, is that egalitarianism is not liberalism but at the core of evangelical activism!

Therefore, the egalitarian movement was a deeply biblical movement that began, not in the 1970s with secular feminists, but in the 1800s with evangelicals such as A. Gordon, Catherine Booth, Katharine Bushnell and others. It was on their shoulders that future generations of evangelicals stood in advancing the biblical foundations for women’s leadership.

She then sketches the following:

Frank E. Gaebelein, Stony Brook School, early member of ETS, editor of the famous Zondervan commentary series on the whole Bible.

J. Barton Payne, well-known OT scholar, president of ETS, and father of Philip Barton Payne.

Prairie Bible School, maybe the most prestigious of Bible colleges in North America when it comes to sending missionaries, and heavily shaped by both women leaders, preachers, and missionaries.

Fredrik Franson, founder of TEAM (missionary organization) and many missionary organizations. He was an ardent supporter of women in ministry.

Are these evangelical? To the very core, over and over and year after year, these are evangelicals. All fully “egalitarian” before the complementarian reaction to the ERA movement. It is therefore slanderous to call this kind of evangelical egalitarianism liberal.

What these folks have in common is belief in the Bible, typified in Acts 2:17-18:

Acts 2:17    “ ‘In the last days, God says,

I will pour out my Spirit on all people. 

Your sons and daughters will prophesy, 

your young men will see visions,

your old men will dream dreams.

18 Even on my servants, both men and women,

I will pour out my Spirit in those days,

and they will prophesy.”

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Screen Shot 2015-02-13 at 3.55.56 PMIn a most fascinating study by Jamin Hübner, called “The Evolution of Complementarian Exegesis,” Priscilla Papers 29 (2015) 11-13, we are treated to specific examples of complementarians (=hierarchicalists, =patriarchalists) shifting their views on points of exegesis. The changes are the result of further study but the conclusion Hübner draws is that complementarians have not had as stable an exegesis as many think.

[All citations are from the pages above. Image credit]

Susan Foh

[1979] We have concluded that… 1 Timothy 2:12 is intended to eliminate women from the office of elder (that is, women cannot occupy the official teaching-ruling office of the church).”

[1989] Possibly Paul aims to disqualify women from the office of elder before he defines the requirements of that office [in 1 Tim 3],” and “It is debatable whether this passage specifically excludes women from the office of elder or not.”

Douglas Moo

[1980] It is difficult to avoid the conclusion that Paul cites Eve’s failure as exemplary and perhaps causative of the nature of women in general and that this susceptibility to deception bars them from engaging n public teaching..

[2006] It may be that Paul wants to imply that all women are, like Eve, more susceptible to being deceived than are men, and that this is why they should not be teaching men! While this interpretation is not impossible, we think it unlikely.

Thomas Schreiner

[1995] Appointing women to the teaching office is prohibited because they are less likely to draw a line on doctrinal non-negotiables, and thus deception ind false teaching will more easily enter the church.

[2005] He states of his former view, “it seems that this view also strays from the text, even if one agrees that such differences exist between men and women. If Paul argued that women were deceived because of innate dispositions, the goodness of God’s creative work is called into question.”

[1991] He gave three arguments to show that the term “head” (kephale) in 1 Cor 11:2-16 means “authority” and not “source.”  In his 2005 essay in Two Views on Women in Ministry, however, he opened up to the possibility “that kephale in some contexts denotes both ‘authority over’ and ‘source.’

Wayne Grudem

[1998] “Whenever we have seen this verb [authente0] occur, it takes a neutral sense, ‘have authority’ of exercise authority,’ with no negative connotation attaching to the word itself.”

[2004] … his position changed so that the term “is primarily positive or neutral.”

So Hübner concludes:

One obvious implication is that complementarians should be careful in proclaiming to possess a sure foundation that evidently does not exist. As long as interpretations keep changing in substantial ways, interpreters ought to exercise all the more caution about wielding such interpretations to prohibit women from proclaiming the gospel to men.

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From Mark Baker-Wright:

Scot, I recognize that this could go off-topic, so I throw it out here mostly as something to consider for later, and recognizing that you, yourself, are a member of a breakaway Anglican denomination in America.

My wife is an Episcopal priest. While I’m sure she’d object to the characterization of “cuckoo,” she would, at least, disagree with various stances taken by some within the denomination (I have to be careful here, since this is a public forum, and she would rather like to KEEP her job!). That said, a recurring concern for her, as a woman in such a profession, is the general lack of “safe places” for women who are called to ordained ministry. Many that allow women to be ordained are often accused of departure from important tenets of the faith elsewhere (we need not mention the obvious areas, but let’s acknowledge that there are several potential areas of dispute, and not just one).

For many of these women, breaking off to another denomination is a poor option, as even those that *allow* women to be ordained often don’t do so wholeheartedly (or, perhaps more properly, no longer do so after breaking off, because a disproportionate number of those who did might have been more conservative re: women’s ordination, too), and so women are forced to make a choice between staying in communion with those they disagree with, or not being allowed to serve at all (or, at best, facing prejudices they simply would not face in their current denomination).

What is your wisdom here? Stay and play or leave?

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Timothy George on Bonhoeffer at Advent in prison:

At this point, Bonhoeffer still hoped he might be released, perhaps even in time to spend Christmas with his family and his nineteen-year-old fiancée Maria von Wedemeyer. It was not to be. Though he would be shifted to other prisons and concentration camps on the way to his eventual execution at Flossenbürg in April 1945, he would never escape the Nazi grasp. This fact did not diminish but rather deepened Bonhoeffer’s Advent reflections. Eight months after his arrest, Bonhoeffer wrote these words, “By the way, a prison cell like this is a good analogy for Advent; one waits, hopes, does this or that—ultimately negligible things—the door is locked and can only be opened from the outside.” Advent reminds us that

misery, sorrow, poverty, loneliness, helplessness, and guilt mean something quite different in the eyes of God than according to human judgment; that God turns toward the very places from which humans turn away; that Christ was born in a stable because there was no room for him in the inn—a prisoner grasps this better than others. And for them, this is truly good news.

Tegel prison itself was built in the shape of a cross, and this fact was not lost on Bonhoeffer. More and more he turned toward Luther’s theologia crucis as a way of understanding the connection between Mary’s carrying the Christ child to term in her womb and her waiting with her beloved son beneath the cross. In prison Bonhoeffer was beset by longing, homesickness, and the torment of separation from those he loved so much. “We simply have to wait and wait,” he wrote. “The celebration of Advent is possible only to those troubled in soul, who know themselves to be poor and imperfect, and who look forward to something greater to come.”

Good news: Women in Ministry series starts Monday, but this story can kick it off!

Parliament in London is an old-fashioned place. When members gather in the House of Commons, the sea of faces is generally wrinkled, white and male.

The chaplain who leads them each day in prayer is emphatically not.

The Rev. Rose Hudson-Wilkin is the first black woman to serve as chaplain to the speaker in the House of Commons. She broke the same barrier when she was appointed chaplain to Queen Elizabeth II. She was also the first woman, and the first person of color, to run her parish in Northeast London.

She currently juggles all three of those roles, shuttling back and forth between the poor, diverse communities of her churches and the magnificent, rarefied worlds of Westminster and Buckingham Palace. It has been a long journey for the girl who was raised in poverty by her aunt on the shores of Montego Bay, Jamaica.

Derby the dog on prosthetics:

Grab some tissues: An adorable dog named Derby, born with deformed front legs, has been given a set of 3-D printed prosthetics. And these custom-made legs, which he can rock back and forth on (to keep him from getting stuck in the dirt) don’t just help him walk more easily. With his new legs, he can run.

Derby had the good fortune of being fostered by a woman who knows all about 3-D printing. Tara Anderson works for the company 3D Systems, and she knew that custom prosthetics made with this technology are a more practical choice than traditional prosthetics.

3-D printing has already caused quite a stir in the market for human artificial limbs — especially for kids. Because scans of the patient’s anatomy can be loaded into a computer and saved, they don’t need to go through the process of getting a new mold every time they grow. And while 3-D printing is far from being a perfect production process, it’s still a whole lot cheaper than traditional methods.

Do we eat as families?

Maybe you’ve heard somewhere that no one eats dinner together anymore. There’s even some pushing the idea that instead of scrambling to eat dinner together, families should aim for breakfast. And maybe you believed that family dinners were dead, based on your household’s experience.

Well, it’s not true. Not nationally, anyway. And not, for that matter, in just about every state in the country. 

Across the United States, roughly 88 percent of Americans still say they frequently eat dinner with other members of their household, according to a new study by the Corporation for National and Community Service. While that percentage has fallen in recent years—by roughly 2 percent since 2011—it’s still remarkably high.

Perhaps even more surprising is how consistently respondents in different regions report the same overwhelming response. In more than 20 states, the percentage of people who said they frequently ate with people they lived with was at or above 90 percentage (when rounding half percentage points up); 31 states sport a higher than average rate. And in only one—New Mexico—does the percentage dip below 80 percent.

Still, 35 too many:

Amid growing concerns about how executions are carried out in the United States, the number of prison inmates being put to death fell to a 20-year low in 2014, the Death Penalty Information Center said in a report issued on Thursday.

The 35 executions this year was the lowest since 1994, said the Washington-based nonprofit, which does not take a position on whether the death penalty should be abolished, in its annual survey of national data.

The number of people sentenced to death is also falling, the report said, reaching 72 by mid-December of 2014 the lowest in 40 years.

Wifi wisdom.

Matthew Lee Anderson responds to Julie Roys and Owen Strachan:

This latest round of discussion was prompted by Julie Roys’ article at World about Julie Rodgers, a chaplain at Wheaton who identifies as gay while being staunchly committed to traditional Christian norms of chastity and celibacy.** This is a position that has become identified with the excellent blog “Spiritual Friendship,” which my friends Ron Belgau and Wesley Hill have run. But according to Roys, this way of dividing things up is unorthodox. Or as Owen Strachan puts it, evangelicals who take this stance are “playing with theological fire.” While I agree with Strachan up to this point, I’d add that so are those who reject it: to think theologically at all is to play with fire.  The only question is whether we shall all be sanctified by the process of such thinking, or burned to ashes and left in a heap.

Having noted my general reluctance to taking up this issue, though, allow me to wade in more directly on the question, as to this point I’m not at all persuaded by Roys or Strachan that conservative Christians should be Really Worried about Rodgers’ view. Strachan laid out ten theses on the subject in order to pursue some desperately needed clarity, including definitions of the contested terms ‘orientation,’ ‘temptation’, and ‘desire.’ Of course, definitions can be used in a lot of ways, and Strachan loads the dice against Rodgers in a way that is simply not helpful. He suggests that ‘orientation’ is a pattern of desires “oriented toward an end,” which in this case is same-sex sexual activity. I say it’s not helpful because if that’s what an orientation is then I doubt Rodgers (or Wesley Hill or Ron Belgau: hereafter Rodgers and co.) thinks, in the final analysis, that it would be compatible with the traditional Christian teaching on human sexuality, teaching which they clearly affirm.*** Let me put it this way: while Michael Hannon wants to destroy the ‘orientation’ regime altogether, Rodgers and co. want to reform it by untethering the term ‘gay’ from its common association with sex acts or the desires that may lead them. They have inflationary aims for the term: they want to fill it in with lots of other content that is morally commendable, even while they recognize that their usage may be idiosyncratic given its common associations.

Duggars — from strength to strength:

A petition urging TLC to cancel “19 Kids and Counting” over the political views of the Duggar family “won’t succeed,” according to family patriarch Jim Bob Duggar. In fact, he said recently, all of the attention around the effort is working in the family’s favor, giving the Duggars even more exposure.

The petition, which currently has more than 180,000 signatures, began as a response to the family’s recent comments against LGBT rights. It gained traction quickly and drew a lot of attention to some of the family’s recent activism.

But Jim Bob Duggar probably has good reason not to be worried about the petition: The effort to raise awareness about the family’s political views prompted its conservative supporters to launch a counter campaign, urging TLC to keep the show . A “Defend the Duggars” petition on LifeSiteNewscurrently has almost 210,000 signatures — more than the petition telling TLC to scrap the popular series.

Hugs and colds:

Do you need a hug?

If you’re trying to ward off colds and the flu this winter — and who isn’t? — the answer is yes, according to a study by Carnegie Mellon University researchers released Wednesday and scheduled for publication in the journal Psychological Science.

“The apparent protective effect of hugs may be attributable to the physical contact itself or to hugging being a behavioral indicator of support and intimacy,” Sheldon Cohen, a professor of psychology, and his team wrote. “Either way, those who receive more hugs are somewhat protected from infection and illness-related symptoms.”

Cohen’s study was actually an attempt to determine how much protection social support provides against stress and the physical vulnerability it creates, in this case to colds and flu. As expected, the researchers found that people who perceive that they have strong social support networks enjoyed a degree of “buffering” against stress and those physical ailments. When they separated out hugging’s role in that protection, they were able to assign it “32 percent of the attenuating effect of support.”

Handwritten notes makes you smarter:

Typing is fast.

Handwriting is slow.

Weirdly, that’s precisely why handwriting is better suited to learning.

Take it from research psychologists Pam A. Mueller of Princeton University and Daniel M. Oppenheimer of the University of California, Los Angeles, who did a fascinating study investigating just how terrible laptops are for note-taking in classrooms.

Earlier studies have argued that laptops make for poor note-taking because of the litany of distractions available on the internet, but their experiments yielded a counterintuitive conclusion: Handwriting is better because it slows the learner down.

By slowing down the process of taking notes, you accelerate learning.

Extroverts, introverts and immunities:

Outgoing, sociable people also have the strongest immune systems, a new study finds.

Those who are the most conscientious and careful, though, are most likely to have a weaker immune system response.

The research found no evidence, though, that a tendency towards negative emotions was associated with poor health.

The study, published in the snappily titled journalPsychoneuroendochrinology, gave personality tests to 121 health adults (Vedhara et al., 2014).

Thinking of an academic career? Ben Witherington’s wisdom is the same I give:

It is well to remind you that while there are still plenty of tenure track institutions in the world, there is certainly a trend away from such kinds of employment. Seeking a job in Biblical Studies is increasingly a faith venture, but that does not mean either it is impossible or not worth doing. To the contrary, it may provide the ideal conditions for being a good teacher— namely you really need to rely on God and his direction for your life.

[SMcK: I add one emphasis: I urge those who want to do a PhD in Bible and Theology, especially if they are white males, to do so only if they are gifted to pastor. Why? Because employment opportunities in NT are way down and we need more teaching pastors, though not all are good at preaching or teaching in churches.]

On sleep — it’s good for us.

Did you try to catch up on sleep this weekend? You’re not alone. More than one third of American adults report getting less than 7 hours of sleep on weekdays, and many of them try to sleep extra-long on weekends to make up for it.

This isn’t a particularly healthy way to live — insufficient sleep is associated with obesity, high blood pressure, diabetes, and a host of other physical ailments. Drowsy driving causes around 80,000 automobile accidentsevery year, 1,000 of which are typically fatal.

The simple reason for shortchanging sleep on the weekdays? Work. A team of researchers examined nearly 125,000 responses to the American Time Use Survey to calculate two things: first, how much sleep we’re getting, and second, what we’re doing instead of sleeping….

To put it another way: to the extent that we’re trading sleep for work, our jobs are literally killing us.

UK and America  — divided by a common language: by Lauren Davis.

Johnson’s political predictions proved less prescient than his linguistic ones, and after America won its independence from England, questions of national identity arose. Some thinkers of the era actually wondered if Americans should even speak English anymore, as the language suggested the yoke of England. More radical suggestions included changing the national language to German (which roughly ten percent of the country already spoke) or Hebrew (which was taught in some New England schools).

Benjamin Franklin, meanwhile, had his own idea for the English language. Franklin proposed a major spelling reform, on that make English spelling completely phonetic. This would involve an overhaul of the alphabet, losing c, j, q, w, x, and y, and adding six new letters. The idea never caught on.

Into the linguistic fray stepped Noah Webster, lexicographer, writer, and relentless self-promoter. Webster was thoroughly Yankee; his family on both sides were American colonists several generations back and he even had an ancestor on the Mayflower…. Webster wasn’t a fan of Benjamin Franklin’s new alphabet scheme, but he did eventually warm to the idea of spelling reform. He wrote essays advocating for a more streamlined orthography, one that would steer American English in a new direction. He imagined that, one day American would be as distinct from British English “as the modern Dutch, Danish, and Swedish are from the German, or from one another.” And his 1806 A Compendious Dictionary of the English Language proposed such an orthography….It would be another 27 years before Webster put out another dictionary, his far more comprehensive An American Dictionary of the English Language. Although by this point, the older (and perhaps wiser) Webster had abandoned some his more extreme spellings, this volume contained many of the spellings we associate with modern American English. Words like “theatre” and “centre” became “theater” and “center.” “Masque” became “mask” and “offence” was now “offense.” And words like “colour,” “favourite,” and “mould” each lost their “u” (in part because Webster was staunchly anti-French).

America and volunteerism, by Natalie DiBlasio:

Volunteerism is slightly down in the U.S, according to a new study that ranks states on their philanthropic efforts.

This year, 62.6 million Americans volunteered for nearly 7.7 billion hours, according to the Corporation for National and Community Service’s annual “Volunteering and Civic Life in America Report.” That’s down from 64.5 million Americans volunteering nearly 7.9 billion hours last year.

Citizens of Utah, Idaho, Minnesota, Kansas and Wisconsin are leading the way in overall volunteerism while Louisiana, New York, Nevada, Florida and Arkansas remain the least philanthropic for the second year in a row. “It ticks up and down,” says Wendy Spencer, CEO of the Corporation for National and Community Service, the federal agency for volunteering and service. “I don’t think it’s significant.”

“We’ve seen the national results come back and have been dismayed,” says Judd Jeansonne, executive director of government-run Volunteer Louisiana. Only 17.8% of Louisiana residents volunteer, according to the survey.

Chris Brooks, Matt Erickson — interracial dialogue on Ferguson:

As I watched things unfold in Ferguson recently, I felt a surging of different thoughts and feelings within me. There was a mixture of sadness and fear, anger and helplessness, and my mind raced to come to terms with what this means not only for our nation but for the church. I’m a pastor of a multiethnic church in Milwaukee. Our church has been a community that is diverse ethnically, socio-economically, politically, and in other ways. As I sat and watched the events and all that has followed since, I wondered, “what is required of the people of God when such difficult and painful things grip our nation?”

As I have reflected since that painful evening last week, I have reached some preliminary conclusions. Let me suggest the following things we need to do as Christians, and a few action steps specifically for church leaders in light of the events of this past week and the ongoing national dialog.

Got some vertigo? Try this:

Foster is director of the Balance Laboratory at the CU School of Medicine. One morning, in treating herself, she came up with her own spin on how to fix vertigo at home. It’s called the “Half Somersault Maneuver.” Patients put their head upside down like they are going to do a somersault. They wait for dizziness to end then raise their head to back level. They then wait again for dizziness to end and then sit back quickly.

Great story about Bill McCartney. [HT: LNMM]

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Screen Shot 2014-10-18 at 10.05.39 AM

Megan Wildhood:

Women in church leadership is not a secondary issue because women are not secondary citizens in the reconciliation world, what Scripture calls the kingdom of heaven.

In Philippians 3:20 Paul refers to his brothers and sisters who are pressing hard after the goal, which is Jesus Christ, as “citizens of heaven”, and makes no gender qualifications in the context of the verse. His aim is to spur followers of Christ to keep their eyes only on Him; the division is between those living as enemies of the cross and those who have attained God’s revelation (Phil. 3:15-18).

Those at the front of the Church should represent the face of God as the Church does its work in the world, which Paul urges us to do as mature people of the same mind.  The Body of Christ will not do its best work in the world if its leadership is missing parts or there are rifts between them; it will not be able to obtain and maintain all of its parts if it does not mirror the nature and character of God.

Ultimately, women in church leadership is not a secondary issue because the image of God is not a secondary issue.

R2D2 Bot for protection:

Get Silicon Valley’s newest crime fighter: the K5 robot.

As the world grapples with the onset of drones and trembles at the increasing likelihood of sentient machines, a 300-pound bot is being deployed in places like corporate campuses and shopping malls. Like something out of a science fiction movie, the K5 is part of a broader effort to predict and prevent illegal activities.

While they are not quite artificially intelligent, these autonomous robots can see, feel, hear and smell, the man behind the bot told CNBC in an interview this week….

The machines are equipped with 3-D panoramic high-definition cameras, microphones, GPS, weather sensors, lasers, electric motors and alarms. They can also check temperature, barometric pressure and carbon dioxide levels.

However, don’t expect robots to take over human jobs. Instead, they free up humans to do more strategic activities, Li said.

“Humans aren’t all that great at reviewing raw data, raw data footage, video footage,” he said. “So what we like to do is have the machines do the monotonous, dangerous and computational heavy work.”

For a company or a mall interested in the K5, the prices for a “machine as a service” are as rock bottom as it gets. Knightscope offers a “basic version” of the unit at $6.25 an hour—but has a preference for clients that want them 24 hours a day for a year or longer.

April Diaz interviewed by Kara Powell:

You and your husband, Brian, are deeply committed to multi-ethnic ministry and relationships. How have those types of relationships benefitted your family? How, if at all, has your commitment negatively impacted your family?

Being part of a multi-ethnic community has utterly changed our understanding of God and the Gospel. Our family is also very multi-ethnic. I’m your boring white, Midwestern girl who married a 1.5 generation Puerto Rican (meaning his parents were born and raised in Puerto Rico, and Brian was born outside the US but moved here as a kid), adopted a couple Ethiopians, and have one biological mixed baby. Our family is quite the picture of diversity. As our family has grown in diversity, it’s been very important for us to surround ourselves with others “not like us.” After all, the story of the Good Samaritan is really a story about being a neighbor by going toward someone who is not like you. It is in that uncomfortable place where we can lean more into the grace and character of God.

The incarnation even becomes more miraculous through that perspective. As we’ve interacted with and grown in relationships with cultures unlike our first culture, we can see the fullness of God more. It’s allowed our kids to see the family isn’t only about bloodlines but it’s about love and commitment to one another. I believe each person is created in the image of God.

We are his imago dei. And just as each person reflects God’s image, I believe each culture embodies a characteristic or attribute of God. We’ve seen more of how different cultures and ethnicities understand God through their environment, strengths, and especially their pain.

Too confused to choose health insurance? A report about Jonathan Ketcham, one of our regular readers:

That’s why when people cite choice overload as a reason to restrict choices in the name of consumer protection Ketcham winces.

“We’re seeing efforts by influential academics to move psychology and behavioral economics into public policy,” Ketcham says. “What’s been missing is research on how, and how well, people actually make important decisions in markets.”

Certain experts say government regulators should help consumers make better choices by limiting the number of available options. For example, Jonathan Gruber also researched Part D and stated that “Consumers simply err … due to a lack of cognitive ability,” and the complexity of facing so many options. On that basis Gruber concluded, “… consumers would be better off if there were less scope for choosing the wrong plan.”

Another leading proponent of restricting choice is Barry Schwartz, author of “The Paradox of Choice: Why More is Less.” Professor Schwartz weighed in on Medicare prescription drug plans specifically, saying “when there are a large number of plans from which to choose, decision-making quality suffers … because the relevant features are too complex to evaluate.” But then he tried to back away, saying, “Has anyone ever suggested that the sensible alternative to too many options is a single option? Absolutely and unequivocally not.”

Ketcham says Schwartz was mistaken. A prior article authored by influential academics and members of the current federal administration called for exactly that. They recommended the government establish “regional monopolies,” where only a single company could offer drug plans, “much like utility companies of the past,” says Ketcham.

But Ketcham’s research found that adding plans to the market didn’t dampen people’s attention but in fact increased the odds that they would switch to a different plan.

The study demonstrates that people choosing Medicare Part D plans are not overwhelmed or confused by too many options. Instead, consumers pay attention to cost and choose new plans when their current plans become more expensive than the others available.

Ketcham concludes, “People looking for a justification to restrict consumers’ choices will have to look elsewhere.”

For Paul interpreters, Andrew Wilson has a nice summary of the major SBL session with NT Wright and others.

Reasons to exercise outdoors in the winter:

Let’s face it — it’s tough to find the motivation to exercise outside these days. During the work week, sometimesboth legs of our daily commutes are completed in utter darkness. And while weekend sunshine is appreciated, it doesn’t do much to warm up our wintry surroundings. But before you throw in the towel and restrict yourself to the crowded, stuffy gym for the next few months, it may be worth giving the idea of a winter workout a second thought.

Exercisers are often concerned about the internal safety hazards that come along with chilly sweat sessions, but there is surprisingly little to worry about. Simply suiting up appropriately with enough layers made of moisture-wicking fabrics keeps the body at a healthy temperature and functioning the same way it would in any other workout environment. Sure, a slippery moment on an icy running path could lead to injury, but circumstantial (and potentially clumsy) moments aside, exercising outside during the wintertime actually boasts benefits that may not be achieved as efficiently elsewhere.

If you can pull yourself away from that cozy seat in front of the fireplace, you’ll reap these seven bonus benefits of sweating it out in the cold weather — and you might even learn to love it.

Is “Exodus” a white-wash? Yes. Does that matter? Yes.

CNN) — The new biblical epic from director Ridley Scott, “Exodus: Gods and Kings,” has a race problem.

We’ve known since the moment the full cast was announced: nearly every major role in the movie is played by a white actor.

What makes it worse for many observers is that, on the flip side, virtually every black actor in the movie is playing a part called “Egyptian thief” or “assassin” or “royal servant” or “Egyptian lower class civilian.”

In the weeks before “Exodus” opens, on December 12, a number of people, from African-American activists to Jewish journalists, have called for a boycott of the potential blockbuster.

“As much as I love a good Bible movie, I’m going to go ahead and boycott this one,” wrote Sigal Samuel in the Jewish Daily Forward. “And I invite my fellow Jews to join me.”

If “Exodus” were a tale set in the antebellum South, such a disparity might be historically justifiable. But this story is set in Egypt (which was part of Africa even back then), with characters of exclusively Middle Eastern origin. According to the Bible, Abraham, and therefore all subsequent Jews, were of Mesopotamian — that is, Iraqi — descent.

Before we start skewering Scott too thoroughly, we should probably remember that the whitewashing of Bible movies is a well-established tradition. Cecile B. DeMille’s “The Ten Commandments” should probably get a pass, as it was made in 1956, before Hollywood was integrated to any substantial degree.

Ferguson, Staten Island:

There are two major dimensions of systemic racism in the USA: diagnosis of the reality so that is laid bare before all eyes, and prescription of solutions, for which there is not one but many — in all directions. Anthony Evans below does the first and Michael Emerson points toward one solution.

For the most part, black clergy and Christians have appreciated the response of their white brothers and sisters in Christ, but few see it as leading to any widespread change in America’s persistently monochromatic pews. Rev. Anthony Evans, president of the National Black Church Initiative, thinks the integration of American churches won’t happen, “until Jesus comes.”

For Evans, the divide comes down to a perspective on police brutality.

“The white church does not have the moral intuition to stand with the black church on this issue,” he said, calling for a legal boycott of any voluntary cooperation between clergy and law enforcement in this country, which he describes as unambiguously evil, beyond what is required by law. “We know the white church won’t follow us on this, but until they give up that notion that the law is always right, we will always have a moral and philosophical problem with our white brothers and sisters.”…

For [Michael] Emerson, the consequences are clear and dire. In an email he wrote, “Integrated congregations would dramatically alter the overall racial conversation. There will be no racial healing in this nation as long as we have racially divided churches.”

Bill Gates’ top ten books.

Very sad but true reality about our oceans. Colossal garbage dump.

What never happens? This!

Saying good-bye to “Hurry up!”

When my daughter and I took walks or went to the store, I allowed her to set the pace. And when she stopped to admire something, I would push thoughts of my agenda out of my head and simply observe her. I witnessed expressions on her face that I’d never seen before. I studied dimples on her hands and the way her eyes crinkled up when she smiled. I saw the way other people responded to her stopping to take time to talk to them. I saw the way she spotted the interesting bugs and pretty flowers. She was a Noticer, and I quickly learned that The Noticers of the world are rare and beautiful gifts. That’s when I finally realized she was a gift to my frenzied soul….

Whether it’s …

Sno-cone eating

Flower picking

Seatbelt buckling

Egg cracking

Seashell finding

Ladybug watching

Sidewalk strolling

I will not say, “We don’t have time for this.” Because that is basically saying, “We don’t have time to live.”

Pausing to delight in the simple joys of everyday life is the only way to truly live.

(Trust me, I learned from the world’s leading expert on joyful living.)

What makes a place great to work for?

Entrepreneur of the Year:

SAN FRANCISCO – A company founder focused on helping Americans nurture the growth and evolution of their biggest asset – their homes – has been named USA TODAY’s Entrepreneur of the Year.

Matt Ehrlichman, 35, CEO of Seattle-basedPorch.com, won the honor after a team of USA TODAY editors sorted through 10 finalists that ranged from a Virginia software engineer focused on improving the user experience in dealing with the Affordable Care Act to an Indiana brewer whose distinctive ales have mushroomed in popularity and attracted a cult following.

“I’m surprised and humbled, and all credit really goes to our team,” says Ehrlichman, whose company rocketed from 30 to 300 employees this year.

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