Another concrete example (which may be discussed in later posts) is the ordination of officebearers. Those who are called to preach and administer the sacraments are not "self-starters" who create the call for themselves. Rather, denominations collectively recognize God's call upon them; or, denominations discern that God has not called them, and spares the Church much pain. In an age when everyone has a megaphone and credibility is difficult to discern, God's ecclesiology blesses us with a standard (albeit imperfect due to our sin) that helps us verify trustworthy, biblical leadership. That flows out into the ability to exercise church discipline, without which a church cannot be a church! This is why it is imperative for denominations to have shared theological agreements, hence confessionalism.
A church building is a visible depiction of the Church of God. As such, it should reflect who He is, not who we are. The Church as a whole has no specific nationality as it is comprised of every nation. So, it would be a misrepresentation to adorn God's church with uniquely American symbols. Further, it would be a limiting of God's majesty to tie His rule to America since this country is a small piece of His Kingdom.
Relatedly, if a foreigner from another country were to walk in (which happens somewhat regularly) they might be given the impression that this is the American church and they therefore need to find an Indian, Chinese, Mexican church, etc.
If it helps, below are the questions that were submitted to our Council to persuade them to remove the flags:
Is the Church of Christ universal, or is it bound to a nation like Israel in the OT? If we highlight the fact that this is the “US Church,” are we setting ourselves apart from the “UK Church” or the “Chinese Church”? Since Christ “broke down in His flesh the dividing wall of hostility” (Eph 2:14; cf. 3:6) between Jews and Gentiles, do you think they would have flown their respective flags in Church where they were supposed to be radically unified?
Though we should honor those who have made the ultimate sacrifice for our freedom, is Church—the place where we honor Christ’s sacrifice—the place to do it? Whose death do we honor in church, God’s or man’s? If we honor both, what message does that send regarding the significance of Christ’s death? Why do we need to honor people in church? Is this man’s house or God’s? (1 Timothy 2:5) Should anything in the church point to what we do? Or should everything in the church point to what God does?
What does an outsider think when they see the US flag? Won’t the flag signal to a non-citizen that they need to look for the “Mexican” church or the “Indian” church?
We have more in common with non-American Christians (like Pakistanis) than the most patriotic atheist.
It is rather convoluted, isn't it? This was not written very well. In regards to the misuse of the Word, could you explain how the article does that explicitly?
Amen! Men and women are both agents of God's redemptive work for humanity. From my perspective, this use of men and women by God is most beautiful when men and women's complementarity is in view. I agree with the assertion of the linked article, "Hierarchy and the Biblical Worldview" that the neo-platonic notion of the analogia entis or the "great chain of being" is pagan in origin and it has been abused to represent women as lower on an ontological totem pole. Sad! I take a different response, however, as I'm sure you know and as I hinted above.
On another note, I finished Sandra Glahn's book Nobody's Mother yesterday and found her work refreshing in its attention to the biblical data, whether exegetical or grammatico-historical. She argues persuasively that Artemis is in the background of 1 Timothy. Usually, I'm uncompelled by that argument, but her use of new inscriptional archaeological data is enlightening. I still don't think there's enough solid evidence to claim Paul was only precluding female preaching in an Artemisian context, especially since, if he was, his alternative would not be "learn quietly and in submission" but "teach humbly and not like Artemis." Nevertheless, the real gem for me was her very persuasive reading of "she will be saved by childbearing" as a potential (there is no evidence of the quote origin per se, but the concept is certainly Artemisian) quotation of the Artemisian cultic literature. Therefore, Glahn reads Paul as subversively fulfilling Artemis's promise by saying it can be fulfilled only in faith in Christ. I.e., ""She will be saved in childbearing" as Artemis promises, if they continue in faith in Christ."
Indeed, page two of a fruitful discussion! I am so grateful to God for the ability to discuss these important things in this way.
Thank you for the very interesting background to the other gods in Ephesus. I haven’t studied that, but from what you say I’d agree that that background is very important indeed. Anytime I hear someone say, “this or that god is what this or that author had in mind” I am sceptical because we all know how polytheistic Rome was. So, your point that there may be other gods / witchcraft at play in Ephesus sounds right on the money. It’s most definitely a fruitful area of study and it seems scholars aren’t giving it its due. This is another reason why I’m very cautious to take an alternate meaning to a text based on such things—we find out new things every day and the evidence would need to be near 100% certain to overturn a traditional interpretation. The Church can misinterpret for a time, but to hold that she has misinterpreted for two millennia would need the sort of evidence that would convict someone in a court of law: “beyond reasonable doubt.” There are lots of reasonable doubts to be dealt with!
In regards to Matt 20:25-26, I think the verb that scholars base their interpretation on is the first one: κατακυριεύω which is translated either “lord it over” or “dominate” in the 9 standard translations I checked. The softest translation is in the KJV which has “exercise dominion over.” BDAG has these meanings for this word “1) to bring into subjection, become master, gain dominion over, subdue; 2) to have mastery, be master, lord it (over), rule.” It seems that this first words helps us understand the meaning of the word you mentioned, the second one in the verse, which is less frequently used in the NT (κατεξουσιάζω). For the latter, BDAG notes that it may inherently have negative connotations: “exercise authority, perhaps tyrannize τινός over someone.” Therefore, I think Jesus’s point in this text is not that there should not be any good authority over one another in the Church, but that the authority must be expressed in a way different from Gentile domineering.
The NT has a lot to say about authority: elders are “shepherds” (1 Tim 3). Shepherds have authority over the sheep, which is why Jesus is referred to as the “over shepherd” (1 Pet 5). Good authority is very present in the biblical data when considering the Church: Timothy is to “command certain ones not to teach a different doctrine” (1 Tim); wives are to “submit to their husbands” (Eph 5); children are to “obey their parents” (5th commandment recited in Eph 5); the elders in Jerusalem made binding decisions regarding circumcision in Acts 15; the author to the Hebrews says, “Obey your leaders and submit to them—for they keep watch over your souls” (13:17). Many more references could be made. The Bible unequivocally teaches that good authority must be present in the Church.
Unfortunately, as you point out, this clear biblical teaching has been hijacked, as Glahn points out, by neo-platonic / Aristotelian conceptions of femininity as a deformed masculinity. That is, the Church took the good biblical teaching and assumed it meant that women were ontologically inferior. But, as Glahn must concede, there was always a minority report who held to true biblical femininity as not ontologically inferior, but just functionally distinct, as nature itself teaches.
Therefore, as you point out, the language of “serving” is a very good one when considering good, biblical authority. As a pastor, my primary role is to serve my flock. I must also lead them, but this leadership should be modeled after Jesus who was a servant-leader (e.g. washing the disciples’ feet). This does not negate leadership, but it refocuses it in a biblical frame rather than a Gentile one where leaders are permitted to “lord over” or “domineer” their people. Unfortunately, the Church has often failed that test and has indeed allowed—and even encouraged—leaders to lord, rather than serve.
I think you’re on the right track in the sense that leadership should look more collaborative than it does. But I do not think this means that ὑποτασσω and words like it do not mean “submit.” We submit to God everyday but it is a beautiful, even collaborative thing! The Church must do the same.
Grace and peace to you my ontologically equivalent and spiritually superior sister in Christ!
Indeed, may the Lord give you peace and fresh vistas of His love, Bonny. I totally understand and don't expect you to feel the need to defend your pastorate here. This is just an opportunity for those interested to discuss this important question. May the Lord bless you and your family. I pray the Lord gives you His comfort in this extremely difficult time.
Posted in: How Many CRC Churches Still Teach Catechism?
1st CRC of Artesia, CA teaches it year-round, open to all. We have Adult Sunday School class then Catechism class every Sunday.
Posted in: Gaslight Village
Amen! What a cogent and timely message.
Posted in: Why a Denomination?
Another concrete example (which may be discussed in later posts) is the ordination of officebearers. Those who are called to preach and administer the sacraments are not "self-starters" who create the call for themselves. Rather, denominations collectively recognize God's call upon them; or, denominations discern that God has not called them, and spares the Church much pain. In an age when everyone has a megaphone and credibility is difficult to discern, God's ecclesiology blesses us with a standard (albeit imperfect due to our sin) that helps us verify trustworthy, biblical leadership. That flows out into the ability to exercise church discipline, without which a church cannot be a church! This is why it is imperative for denominations to have shared theological agreements, hence confessionalism.
Posted in: Bible Verses for Parenting
This is very helpful, thank you Sarah!
Posted in: What Are Your Policies Concerning Flags in Church and Worship Spaces?
We removed the US flag for two reasons:
If it helps, below are the questions that were submitted to our Council to persuade them to remove the flags:
Posted in: The Beauty of Limited Atonement
It is rather convoluted, isn't it? This was not written very well. In regards to the misuse of the Word, could you explain how the article does that explicitly?
Posted in: The Beauty of Limited Atonement
Thank you, Jonathan!
Posted in: The Beauty of Limited Atonement
Well said; thank you, Aaron.
Posted in: A Christian Discussion on Women in Office
Amen! Men and women are both agents of God's redemptive work for humanity. From my perspective, this use of men and women by God is most beautiful when men and women's complementarity is in view. I agree with the assertion of the linked article, "Hierarchy and the Biblical Worldview" that the neo-platonic notion of the analogia entis or the "great chain of being" is pagan in origin and it has been abused to represent women as lower on an ontological totem pole. Sad! I take a different response, however, as I'm sure you know and as I hinted above.
On another note, I finished Sandra Glahn's book Nobody's Mother yesterday and found her work refreshing in its attention to the biblical data, whether exegetical or grammatico-historical. She argues persuasively that Artemis is in the background of 1 Timothy. Usually, I'm uncompelled by that argument, but her use of new inscriptional archaeological data is enlightening. I still don't think there's enough solid evidence to claim Paul was only precluding female preaching in an Artemisian context, especially since, if he was, his alternative would not be "learn quietly and in submission" but "teach humbly and not like Artemis." Nevertheless, the real gem for me was her very persuasive reading of "she will be saved by childbearing" as a potential (there is no evidence of the quote origin per se, but the concept is certainly Artemisian) quotation of the Artemisian cultic literature. Therefore, Glahn reads Paul as subversively fulfilling Artemis's promise by saying it can be fulfilled only in faith in Christ. I.e., ""She will be saved in childbearing" as Artemis promises, if they continue in faith in Christ."
Posted in: A Christian Discussion on Women in Office
Hi Bev!
Indeed, page two of a fruitful discussion! I am so grateful to God for the ability to discuss these important things in this way.
Thank you for the very interesting background to the other gods in Ephesus. I haven’t studied that, but from what you say I’d agree that that background is very important indeed. Anytime I hear someone say, “this or that god is what this or that author had in mind” I am sceptical because we all know how polytheistic Rome was. So, your point that there may be other gods / witchcraft at play in Ephesus sounds right on the money. It’s most definitely a fruitful area of study and it seems scholars aren’t giving it its due. This is another reason why I’m very cautious to take an alternate meaning to a text based on such things—we find out new things every day and the evidence would need to be near 100% certain to overturn a traditional interpretation. The Church can misinterpret for a time, but to hold that she has misinterpreted for two millennia would need the sort of evidence that would convict someone in a court of law: “beyond reasonable doubt.” There are lots of reasonable doubts to be dealt with!
In regards to Matt 20:25-26, I think the verb that scholars base their interpretation on is the first one: κατακυριεύω which is translated either “lord it over” or “dominate” in the 9 standard translations I checked. The softest translation is in the KJV which has “exercise dominion over.” BDAG has these meanings for this word “1) to bring into subjection, become master, gain dominion over, subdue; 2) to have mastery, be master, lord it (over), rule.” It seems that this first words helps us understand the meaning of the word you mentioned, the second one in the verse, which is less frequently used in the NT (κατεξουσιάζω). For the latter, BDAG notes that it may inherently have negative connotations: “exercise authority, perhaps tyrannize τινός over someone.” Therefore, I think Jesus’s point in this text is not that there should not be any good authority over one another in the Church, but that the authority must be expressed in a way different from Gentile domineering.
The NT has a lot to say about authority: elders are “shepherds” (1 Tim 3). Shepherds have authority over the sheep, which is why Jesus is referred to as the “over shepherd” (1 Pet 5). Good authority is very present in the biblical data when considering the Church: Timothy is to “command certain ones not to teach a different doctrine” (1 Tim); wives are to “submit to their husbands” (Eph 5); children are to “obey their parents” (5th commandment recited in Eph 5); the elders in Jerusalem made binding decisions regarding circumcision in Acts 15; the author to the Hebrews says, “Obey your leaders and submit to them—for they keep watch over your souls” (13:17). Many more references could be made. The Bible unequivocally teaches that good authority must be present in the Church.
Unfortunately, as you point out, this clear biblical teaching has been hijacked, as Glahn points out, by neo-platonic / Aristotelian conceptions of femininity as a deformed masculinity. That is, the Church took the good biblical teaching and assumed it meant that women were ontologically inferior. But, as Glahn must concede, there was always a minority report who held to true biblical femininity as not ontologically inferior, but just functionally distinct, as nature itself teaches.
Therefore, as you point out, the language of “serving” is a very good one when considering good, biblical authority. As a pastor, my primary role is to serve my flock. I must also lead them, but this leadership should be modeled after Jesus who was a servant-leader (e.g. washing the disciples’ feet). This does not negate leadership, but it refocuses it in a biblical frame rather than a Gentile one where leaders are permitted to “lord over” or “domineer” their people. Unfortunately, the Church has often failed that test and has indeed allowed—and even encouraged—leaders to lord, rather than serve.
I think you’re on the right track in the sense that leadership should look more collaborative than it does. But I do not think this means that ὑποτασσω and words like it do not mean “submit.” We submit to God everyday but it is a beautiful, even collaborative thing! The Church must do the same.
Grace and peace to you my ontologically equivalent and spiritually superior sister in Christ!
Rob
Posted in: A Christian Discussion on Women in Office
Indeed, may the Lord give you peace and fresh vistas of His love, Bonny. I totally understand and don't expect you to feel the need to defend your pastorate here. This is just an opportunity for those interested to discuss this important question. May the Lord bless you and your family. I pray the Lord gives you His comfort in this extremely difficult time.
Posted in: A Christian Discussion on Women in Office
Thank you Bev for this and the other comments! What I've read so far is very interesting and thought-provoking. I hope to respond soon!