Faux Christianity: The Book of Eli

Jenn and I finally watched The Book of Eli on Friday evening.  I wanted to see it last February when it came out, but dangit, movies are just too friggin' expensive.  Seeing as how so few movies I've seen in the theater have lived up to my expectations, it didn't seem reasonable to shell out a wad of cash.  Thankfully, Redbox is ridiculously cheap :^)


Here's what Focus on the Family's media review site, Plugged In, had to say about this film:

"The Book of Eli is, perhaps, the most explicitly Christian film I've seen come out of the secular film industry since The Passion of the Christ. Indeed, it's something of a Sunday sermon wrapped in a Mad Max adventure."

Note those words: explicitly Christian.  Let's start by analyzing the movie.

Our initial impressions were mild befuddlement and uncertainty.  The setting was spectacular, the actors top-notch (c'mon, Denzel Washington AND Gary Oldman??  Too good to be true), and the story originally sounded intriguing.  A lone man walking across a post-apocalyptic wasteland, carrying the last copy of the Bible to a place where it would be "safe" definitely sounds like a great story, at face-value.

Throughout this film, it becomes apparent the directors had a message they desired to share with the audience.  Eli isn't a mindless, witless thug who mercilessly slaughters his way through a jungle of flesh.  Rather he's a thoughtful, unassuming individual with a clear reverence and passion for the Book he's carrying.  We see him reading it regularly (every day for the past 30-odd years, he claims) and refraining from the debauched lifestyle shared by other survivors in this cruel world.  His actions save a young woman from being brutalized, and he eventually carries the Book (I won't explain how) to a place where it can be printed and distributed once again.  We hear him quote, albeit selectively, Scriptures with people around him, and he clearly believes "God" has placed him on this mission.  Eli is a man of conviction, and nothing, no matter how impossible or dire, would sway him from his destination.

But is this an overtly Christian film??  Absolutely not.  Eli never shares with those around him a greater message of redemption and forgiveness on the basis of Christ's righteous life, death, and glorious resurrection.  Though a few glimpses of crucifixes may have been apparent in passing (I don't remember them, but I read that they were), the message of our fall into sin (which, ironically, would help to explain why such a devastating war, and the resulting barbaric existence, could happen), and the impotence of our own actions to achieve righteousness is conspicuously absent.  Instead, we see a man doggedly determined to fulfill a task given to him by a voice in the darkness.  Eli, we're told, walks by faith, not by sight.  Unfortunately, that faith, it seems, is not placed upon the meritorious work of Christ, but rather upon the realization of his efforts to restore God's Word to the rest of the world.  At the end, we see him peacefully 

At one point, Eli tells his traveling companion what he learned from 30-odd years of reading this Book: "do more for others than you do for yourself...at least, that's what I got out of it."  Ironically, the context of this statement is completely lost on the movie.  When Christ spoke the "Golden Rule" (Matthew 7:12), He was unveiling the full nature of God's Law in all of its sternness and condemnation.  A few paragraphs prior to this, we read this terrifying statement, "You must therefore be perfect as your heavenly Father is perfect" (Matthew 5:48).  We have a word for this in Reformed, and Lutheran, circles: it's called "Law," and the result is utter and complete condemnation.  Indeed, a few verses later, we read "For the gate is narrow and the way is hard that leads to life, and those who find it are few." (vs 14)  Jesus is not expounding on how great it is to be nice to each other, instead He's calling condemnation down upon everyone who, at any point in time, fails to fulfill the Law in thought, word, deed, and heart.  And, the reality of this is that we all are under this condemnation.  We are under a holy curse by a righteous God Whom we have offended.  In Adam and like Adam, we have violated His covenant, and are now utterly dead in our sin.


But Scripture doesn't stop there.  From the 3rd chapter of Genesis, through the final statement in Revelation, we read of redemption and salvation.  We read of forgiveness which exists apart from our own works or failed attempts at righteousness.  We are told of a God Who, though utterly justified in His condemnation of a sinful and rebellious creation, called down His judgment upon Himself, through the death and resurrection of His Son.  That is the Christian message: it is the forgiveness of sins and the promise of eternal life which comes only through faith upon Christ Jesus, the Son of God, based on the historical reality of the Incarnation of His Son.  We call this "Gospel", and without it, we are utterly and totally lost.  Christ rose from the dead, historically and in reality, and we can believe everything He said regarding Himself, His Word, His Father, and His Spirit -- this is the Gospel in its wondrous glory and hope.


The Book of Eli offers hope of a sort: it is an ecumenical, all-encompassing focus on having "faith" and executing it in the right way.  Eli doesn't terrorize those who are not in his way.  When confronted by cannibals (an outstanding scene), rather than shooting his way out, he and his companion try to leave peacefully.  He refrains from taking advantage of the "innocent."  He tries very hard to "do more for others than he does for himself," but it's not enough.  He leaves a woman to be brutalized by a gang of marauders; he leaves a young woman imprisoned in a water spring, willing to let her face the consequences of being caught by the rest of the town.  He leaves a severe power vacuum in a terrorized town by bringing about the downfall of the main antagonist.  According to the Book he reads, these are enough to condemn him.

Happy Easter -- He is risen indeed!

It's getting late, so I'll make this short (which is rare for me).

Easter always sneaks up on me.  It's a holiday which doesn't get quite the same hype as Thanksgiving and Christmas.  Independence Day stands out as the only major holiday during the summer (not to denigrate Memorial Day, but it's usually over a weekend, so there isn't a floater to give you an extra chunk of time off); Easter just slips in at the last moment, leaving us Christians with something akin
to the following thought process:

OmigoshIcompletelyforgotit'sEasteranditjustsnuckuponmeandifIdon'tsomehowmusterupthestrengthtoadoptasombermindestfollowedbyextremeamountsofjoyitwillbeclearIdon'tloveJesusasmuchasIthoughtIdidandI'llupsetHimwithmyficklenessandinconstancyandthenIhavetomakesuretoplanEasterdinnerwithmyfamilyandIdon'tknowifI'llbetootiredtohavethemoverbutit'sEasterafterallandI'msupposedtoshowlovelikeChristdidandwhatisthematterwithmethesedaysbecauseitalwaysseemslikeI'mslippingbehind,butifIcangetmyacttogetherI'llbereadyforGoodFridayandbeinthecorrectemotionalstateofwhichI'mprettysurefrenzyandguilt(wellmaybeguilt)aren'tsupposedtobecontributing...

Ok, I exaggerate a bit.  But, I do think this holiday kinda creeps up on us.  And how ironic is that?  We as Christians sometimes get a bit cocky when it comes to evidence for our faith.  We've read C.S. Lewis and Josh McDowell, both of whom have written scintillating and sound logical basis for a historic foundation underneath Christianity.  We perk our ears up when the secularists of our day present modern interpretations of Christ, and are ready and rip-roaring prepared to devastate their arguments with every factual bit of information we can glean from the historical record with logic and reason.  Of course, this is very often out of a heart of love for those who are outside of Christ, but our ability to drill the historical facts home can be astounding.

And rightly so -- the Bible says we are to be able to present ourselves as workmen who correctly handle the Word of truth.  Moreover, we are to be able to give an account for the hope in us, and that hope is founded on historical truth.

So why does Easter sneak up on us??  Easter is the time when the historical truth of our faith is most emphasized.  Good Friday is, for those in Christ, the single most pivotal moment for our sin.  After living a perfect life, adhering to every aspect and nuance of both the Mosaic Law, and God's natural Law, Christ, Who by all rights should have been crowned with glory and honor for achieving what no man ever had, was instead brutally and most horrifically slaughtered, for all the eyes in Jerusalem to see.  His crucifixion and death on early Friday was the judgment of God upon the sins of His children.  Though we look to the coming Judgment with trembling, we know our Judgment has been placed upon Christ.

Saturday comes, and we tend to move on with our lives.  After all, Christ was in the grave at this time and life must be lived; there are bathrooms to clean, dinners to make, and hams for Sunday to buy.

And then, of course, the sun rises on the 3rd day.  We awaken to the glorious and breathtaking knowledge that one person, One historical Person, came back from the dead and proved Who He said He Is.  He came back from the dead in power and majesty, witnessed throughout the historical world of Palestine; no more must death be feared!  Our hearts are light and we rejoice in the hope that, as Christ was risen, so too will we be risen on the last day.  No longer under condemnation, we are risen with Christ!  Hallelujah!  Let the Amen sound!

(Please note: I'm not being sarcastic.  These are words of rejoicing and exultation, though they are shallow, given my personal inconstancy and lack of preparation for the celebration of Easter).

And then Monday hits, and it's back to work.  Back to the daily grind.  Back to having my job transitioned to another company, while trying to encourage my wife through the final weeks of her first trimester.

Why is Easter so short lived?  Christmas isn't like this.  Christmas is preceded by weeks, nay, months of anticipation and planning.  We hear of people doing their Christmas shopping in January!  Whoever heard of people planning their Easter celebration in May??

Here's what I think we've lost: Lent.  Yes, I said it.  Lent.  Please understand, I'm not speaking of the Catholic tradition of not eating meat on Friday.  I'm referring to the season (typically starting with Ash Wednesday) which precedes the celebration of Easter and is intended to inspire within us as the sense of anticipation and preparation for the Holy One of Israel.

Please note: we don't prepare ourselves to be worthy of Easter; that's a grave (and fatal, I fear) mistake.  We can never be worthy of the glory of Easter; Christ's death and resurrection is, and always will be, an act of monergistic mercy and grace.  To try and earn His favor by denying ourselves is to practice the same self-reliance as the other religions of the world.  We are saved by faith alone, by grace alone, in Christ alone.  We are not saved by our good works (which are as filthy rags), nor by our observances.

And yet, why would Lent be important?

Lent was a period of time in which believers were encouraged to reflect and ponder upon the fragility of life, the reality of death, the condemnation of our sin, and the glorious fulfillment of God's promises in Christ.  The season was meant to bring to mind and heart the reality of Good Friday and Easter.  In many churches today (Lutheran, Catholic, Anglican), the "Gloria in Excelsis Deo" is not sung and the word "Alleluia" is withheld from the service.  In other words, they refrain, not out of reluctance to ascribe to God His proper glory, but rather out a desire for penitence and contrition before a just and holy God.  Do some of these churches misrepresent what penitence and contrition mean?  Absolutely.  But the original intention was to provide the congregation with a period of time in which the oncoming season of Good Friday and Easter were met with anticipation.

Imagine, if you will, withholding the celebratory aspect of church until Easter morning.  How real and powerful would our rejoicing be after a period of reflection and contemplation upon the harsh and unfathomable reality of Christ's death.  The darkness which covered the land being reflected, in some way, by the somberness of our worship in church.

We have several weeks prior to Christmas in which the church prepares for the season in which Christ was born; we call them Advent, and they are a beautiful time to be in the church.  And yet, what now prepares us for the season in which our sin and guilt have been swept away??  What prepares us for the nakedness of our shame and condemnation, and then clothing of righteousness we receive in Christ's death and resurrection??

Though Lent is celebrated in some churches whose doctrines we disagree with (I am not a Catholic, Lutheran, or Anglican), its purpose and correct observance can and should be, I think, a blessing for us as we prepare our hearts to celebrate Christ's resurrection.

Given how fast Easter sprung up for me, it's definitely something I want to be thinking of this year.

Soli Deo Gloria!  Christ is risen indeed!!

Boehoffer on Visionary Dreaming

Here's a quote I stumbled upon a month ago.  It's by Dietrich Bonhoeffer, a pastor in Germany who was executed by the Nazis in 1945.

"God hates visionary dreaming; it makes the dreamer proud and pretentious.  The man who fashions a visionary ideal of community demands that it be realized by God, by others and by himself.  He enters the community of Christians with demands, sets up his own law, and judges the brethren and God Himself accordingly. He stands adamant, a living reproach to all others in the circle of brethren.  He acts as if he is the creator of the Christian community, as if his dream binds men together. When things do not go his way, he calls the effort a failure. When his ideal picture is destroyed, he sees the community going to smash. So he becomes, first the accuser of his brethren, then an accuser of God, and finally the despairing accuser of himself." (Live Together, p 28-29)

Charismata and the Post-Revelatory World: Spiritual Gifts

Introduction

It's hard to put together an article which reflects a dispassionate, analytical approach to such an interesting (and hotly-contested) topic as spiritual gifts.  Frankly, I'm not capable of that.  As I've been reading about these gifts and how they have been understood traditionally (and recently), I'm more convinced the Pentecostal (and increasingly evangelical) understanding is misguided at best, and severely harmful, at worst.

An initial search on Google (the infallible metric for Internet statistics that it is), I'm blown away by the plethora of online tools to determine one's spiritual gifts.  Instead of sites which defining and explaining what spiritual gifts are and their purpose, instead I see a myriad of questionnaires, surveys, and cleverly-worded analyses of "personalized" results for each individual trying to find his or her capabilities.

Of course, it's not all that bad.  There are sites which use Scripture to define these gifts, many opting for a less-than-comprehensive approach.  No fault to them, but it makes it harder to flesh-out a decent understanding of gifts without a number of passages to accompany them.

This article is purposed to capture what I've been learning as I read and research spiritual gifts and their purpose.  I don't list every gift mentioned in Scripture, nor do I defend the current manifestation of or (in my opinion) the cessation of certain revelatory and miraculous gifts.  I figure that can be done another time.  This piece of writing will hopefully provide a simple framework in which I can better understand what gifts are, how they are to be used, how Scripture speaks of them, and how to avoid their misuse.

Shall we start?  One note: all quotations are from the NASB; any misquotations or mistypings are my solely my own.  As are any misguided, incorrect, or mule-headed conclusions :)

Spiritual Gifts: a Definition


First, I'd like to try and define spiritual gifts.  Though there are a number of references to them in non-orthodox, spiritualistic circles, I would like to focus narrowly on gifts as defined in Scripture (I am, after all, an orthodox Christian).  Though examples of their use are found throughout the New Testament, there are a number of references which should help form a solid definition.  This article will quote heavily from I Corinthians, Ephesians, and Romans, though this is by no means an exhaustive reference of passages regarding spiritual gifts.

After examining these passages, the best definition I can come up with (in my own words) is this:

Spiritual Gifts: special endowments given to each believer by the Holy Spirit for the edification and building up of the Church.  An article written by John Piper defined them this way: "A spiritual gift is an ability given by the Holy Spirit to express our faith effectively (in word or deed) for the strengthening of someone else's faith."  Though there are slight differences in our definitions, I think they almost compliment each other.  Piper mentions individuals; I mention the Body of Christ, which is composed of individuals.  Yeah, it's a subtle distinction, I know :)  Frankly, his definition is better-sounding than mine, but he's also much smarter than I am :)

So how is this definition defended by Scripture?

"But to each one of us grace was given according to the measure of Christ's gift.  Therefore it says, 'When He ascended on high, He led captive a host of captives, and He gave gifts to men.'...And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers, for the equipping of the saints for the work of service, to the building up of the body of Christ; until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature man, to the measure of the stature which belongs to the fullness of Christ." (Ephesians 4:7-13)

Note the purpose Paul explicitly lays out: "the building up of the body of Christ."  Spiritual gifts were given for the benefit of the Church; they were to be used as acts of loving and joyous service (more on that in a minute).  I don't want to intimate that gifts are only for those inside the Church.  Part of edifying and serving the Body of Christ is working toward its growth and expansion.  As we'll see later, there are many examples of gifts which were used to glorify God by growing His Church.  But the gifts were directed out, not in.

"Now there are varieties of gifts, but the same Spirit.  And there are varieties of effects, but the same God who works all things in all persons.  But to each one is given the manifestation of the Spirit for the common good." (I Corinthians: 12:4-7)

Again, we see the words, "common good" as a theme; spiritual gifts are directed outward.  We may benefit from their use, but do so indirectly.  When I serve others out of love and affection, I tend to see this love and affection grow.  It's weird, but it happens.  When I reject other peoples' needs and focus selfishly on my own, I tend to see my opinion of them go quickly down.  Indeed, I suffer when I direct my focus inward; when I direct it outward (from a desire to serve as Christ served), I find my joy increase.  The seemingly-inverse economy of the Kingdom of God is directly tied to our benefit: we grow when we place ourselves last; we shrink when we push ourselves to be first.

Within the proper exercise of spiritual gifts, there is a unity which arises and benefits the entirety of the Church. 

"...Let all things be done for edification...For you can all prophesy one by one, so that all may learn and all may be exhorted." (I Corinthians 14:26, 31)

Paul instructs those who teach, prophesy, speak in tongues, etc. to do so with a goal for all to be exhorted.  They would all learn, and they would all share in the benefits of that knowledge.  Though some would learn or understand at the different rates and levels, there is clearly a unifying element when the benefit of others is sought through the exercise of spiritual gifts.

"For I long o see you so that I may impart some spiritual gift to you, that you may be established; that is, that I may be encouraged together with you while among you, each of us by the others faith, both yours and mine." (Romans 1:11-12)

Spiritual GIFTS, not Merit Points

As we delve into these endowments, it's important to keep one thing at the forefront of our minds: these are gifts.  They are not a "means of grace" (though we might experience grace through them).  They are not rewards, nor are they partitioned by the Holy Spirit in accordance with our worthiness or inherent goodness.  I'm not going to harp on the very last point; this article assumes "Total Depravity" is a Biblically supported truth (the idea that mankind's nature is inherently evil -- though not as evil as it could be, due to the wonderful grace God bestows upon His creation).  I will, however, directly speak to the concept of gifts.

"But one and the same Spirit works all these things, distributing to each one individually as He wills." (I Corinthians 4:11)

Spiritual gifts are given in accordance with the sovereign will of the Holy Spirit.  They are given to all, as He sees fit.  Though we may desire certain gifts (again, a topic which will hopefully be covered in a future article), we are not to view others' gifts with envy or malice.  The Spirit works sovereignly, and we are to accept His choice and bestowal.

"Since we have gifts that differ according to the grace given to us, each of us is to exercise them accordingly..." (Romans 12:6)

Second, gifts (of one type or another) are given to all believers.  In Christ, we all receive the the Holy Spirit (this is also a gift, though not the same as the "spiritual gifts" being addressed).  From the Holy Spirit, however, comes those endowments which He purposes to edify and build up the Church.  Though not all have the same gifts, all are gifted in some way.  There is no clear numeric standard: not all have 2 gifts, 3 gifts, etc.  But all Christians are gifted by the Holy Spirit.

Because these are given to us, we should be very careful how we perceive them and ourselves.  Spiritual gifts are not a stamp of spiritual accomplishment or a seal of personal greatness.  They are not to be used to the exclusion of others within or without the Church; they are not to be viewed with disdain or contempt; they are not to be belittled or ignored, based on their perceived attractiveness.  If we have a certain gift, we are not to perceive ourselves has attaining a certain level of spirituality; the same Spirit which unifies us in Christ, gifts us to serve.  If we lack a different gift, we are not to view ourselves as lesser in the Kingdom of Heaven, or lacking in faith or devotion.  Though we may at times lack for faith and devotion, spiritual gifts are not a measuring stick by which we gage our worthiness.

As I learn more about the struggles in Corinth, this seems clear to me: this church was abusing their gifts.  Though we'll speak of a few of these abuses shortly, it's important to note Paul's appeal to the church.

"And the eye cannot say to the hand, 'I have no need of you'; or again the head to the feet, 'I have no need of you.'" (I Corinthians 12:21)

Though some gifts were more "flashy" than others, Paul is clear: no member of the Body of Christ is unimportant.  In fact, those who would receive less honor for "lesser" gifts were often those who were needed the most (vs 23-24).  The way we view ourselves and others in the church are often tied to how we perceive our station or position.  This is something we ought guard ourselves against, particularly when using the gifts given to us for service:

"As each one has received a spiritual gift, employ it in serving one another as good stewards of the manifold grace of God.  Whoever speaks, is to do so as one who is speaking the utterances of God; whoever serves is to do so as one who is serving by the strength which God supplies; so that in all things God may be glorified through Jesus Christ, to whom belongs the glory and dominion forever and ever.  Amen." (I Peter 4:10-11)

"Do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves; do not merely look out for your own personal interests, but also for the interests of others." (Philippians 2:3-4)

Spiritual gifts, therefore, are not to be exercised to the exclusion or isolation of others within the Church.  They are not to be used a validation of our worthiness or spirituality.  If we exercise gifts without love and service as our motive (I Corinthians 13), we are outside their Biblically-proscribed use.

The Definitive Spiritual Gifts?

So what are the spiritual gifts, specifically?  I've discussed their purpose and the pitfalls surrounding their abuse, but how are they defined in Scripture?  Well, there doesn't appear to be a single, comprehensive list.  In fact, it's possible to find quite a bit of disagreement among Christians about what constitutes a gift within the confines of the New Testament.  I don't think it's necessary to try and nail down a single point in the Bible where everything is listed; the Epistles aren't composed like a systematic theology book, and I think it's reasonable to conclude certain gifts are discussed at certain times in Scripture.

Frankly, I think some of the ambiguity is comforting.  Piper concludes we ought not be overly concerned with what gifts we have, and focus instead on simply serving the church.  I think he's right.  There might not be a "gift" of Linux administration, but if I can serve my church by helping mitigate the headaches of dealing with Windows on regular basis (yes, I'm a Linux fanboy), then I should.  If I have a heart for serving in the nursery, I may do so and be content in using my talents for God's people.  Though I think we can discover these gifts in our lives, we are called to serve, serve, serve.

Thankfully, we can, however, derive a good number of them from a few passages.  Ephesians 4 describes apostleship, prophecy, evangelism, pastorship, and teaching (the latter two may possibly go together).  I Corinthians 12 lists the following: word of wisdom, word of knowledge, faith, healing, miracles, prophecy, distinguishing spirits, tongues, and interpretations of tongues.  In fact, later in chapter 12, Paul lists several appointments within the church, with an associated priority:

"...first apostles, second prophets, third teachers, then miracles, then gifts of healings, helps, administrations, various kinds of tongues." (I Corinthians 12:28)

What's interesting here is to note the _order_ Paul associates with each.  He doesn't devalue them, but one of the more prominent "gifts" today is ordered last: tongues.  Paul doesn't diminish their validity (or their worth), but speaks of them as lesser gifts.  Those in the Pentecostal movement might do well to consider the prominence they give tongues.

Regardless, as verses 14-26 point out, though some are lesser, all were given by the Spirit, and thus all were of value.

The Importance of Spiritual Gifts

So what?  If spiritual gifts are divisive and misunderstood, why should we even bother?  Can't we all get along?  Can we ignore those things which cause disunity?

Bah, my questions are rhetorical.  Of course we can get along.  Of course we can find unity in the midst of disagreement.  But spiritual gifts are important.  They're important because Scripture clearly makes them so:

"Now concerning spiritual gifts, brethren, I do not want you to be unaware...Therefore, my brethren, desire earnestly to prophesy, and do not forbid to speak in tongues." (I Corinthians 12:1, 39)

We may need to further explore Paul's statements in verse 39 (again, at a later date), but the intention of his letter is to instruct their purpose, proper use, and result.  Though the Corinthians were chastised for their misuse of gifts, they were not forbidden their use.  Paul is emphasizing the importance of understanding these gifts, and not allowing them to be misused or abused.  Therefore, I would postulate (which I can since this is my blog) they are important for us to understand.

As was mentioned before, Paul earnestly desired to use his gift to exhort and encourage those in Rome.  His purpose was the building up and edification of the Body, and those gifts given by the Holy Spirit were for that explicit purpose.  If we are to be servants within the Church, we need to know and utilize the means in which we are equipped to serve.

Abusing Spiritual Gifts

So how are spiritual gifts misused?  Frankly, I don't think I'll get into a long discussion regarding the Corinthian church and the situation they found themselves in.  There are a number of fascinating accounts about the church, and I'll post links to these expositions at the bottom.

Suffice to say, the Corinthian church provides us a keen insight as to how gifts may be abused.  People were disrupting the order of the services as they gathered together; they were overemphasizing certain gifts and devaluing or disregarding others; they were promoting disunity as they claimed allegiance to one gifted person over another (1:12).  Through ignorance and sin, these gifts given by the Holy Spirit to build up the Body were being used to promote disunity and division.  Moreover, they were being used to justify public blasphemy and maligning of Christ's name and Person:

"You know that when you were pagans, you were led astray to the mute idols, however you were led.  Therefore I make known to you that no one speaking by the Spirit of God says, 'Jesus is accursed'; and no one can say, 'Jesus is Lord,' except by the Holy Spirit." (I Corinthians 12:2-3)

Within Corinth, there were individuals claiming to speak by the Holy Spirit when actively blaspheming Jesus.  Paul expressly condemns this.  Words spoken from "gifts", such as prophecy or tongues, will always be in harmony and accord with the truth we know from God's revelation.  During the first decades of the Church, this meant harmony with the Old Testament and the words of the Apostles.  Today, all utterings and statements need to be viewed in the light of Scripture (God's full revelation to man).

Though there are prominent leaders in the Pentecostal and Charismatic movements who frequently invoke Christ's name, their words (and fruit) need to be fully examined in light of God's Word:

"'Beware of the false prophets who come to you in sheep's clothing, but inwardly are ravenous wolves.  You will know them by their fruits.  Grapes are not gathered from thorn bushes nor figs from thistles, are they?  So every good tree bears good fruit, but the bad tree bears bad fruit.  A good tree cannot produce bad fruit, nor can a bad tree produce good fruit.  Every tree that does not bear good fruit is cut down and thrown into the fire.  So then, you will know them by their fruits.  Not everyone who says to Me, "Lord, Lord," will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter.  Many will say to Me on that day, "Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?"  And then I will declare to them, "I never knew you; depart from Me, you who practice lawlessness."' (Matthew 7:15-23)

Jesus words here are quite clear: though there are those who invoke His name in their ministries, cast out demons and prophesy in His name, they are told by their fruit.  We do well to heed these warnings with caution and care, lest we be led astray by false teachers who desire to destroy and rend apart.

What's more, in today's charismatic (and other, traditionally conservative) churches, we see accounts of "gifts" which directly contradict the work of the Holy Spirit.

"But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law." (Galatians 5:22)

No endowment from the Holy Spirit violates these fruits.  How can the work of the Holy Spirit not produce the result of the Holy Spirit's work?  Such a thought is ridiculous and self-contradictory.  Therefore, if a gift is shown to be lacking any of these, its use (at the least) is not originated by the Holy Spirit.  This includes any uncontrolled expressions of tongues or prophecies, as well as "slayings" of the Spirit.  Our God is not a God of chaos; His Spirit does not work against Itself.

I'd like to be clear on one point I'm fully convinced of: no spiritual gift will express itself through a lack of self-control.  Paul is quite clear about the control individuals have over their gifts:

I Corinthians 14:26-32

"If anyone speaks in a tongue, it should be by two or at most three, and each in turn, and one must interpret; but if there is no one interpreter, he must keep silent in the church..." (vs 27)

"Let two or three prophets speak, and let others pass judgment.  But if a revelation is made to another who is seated, the first one must keep silent..." (vs 29-30)

Though we might disagree on the current manifestation of certain gifts, those who are truly endowed are in control of their use.  They are not "taken over" or "slain" or removed from their own self-possession.  In fact, Jesus spoke about such mindlessness:

"'And when you are praying, do not use meaningless repetition as the Gentiles do, for they suppose that they will be heard for their many words.  So do not be like them; for your Father knows what you need before you ask Him."' ((Matthew 6:7-8)

Though Jesus isn't speaking about tongues in this passage, He is giving us a clear distinction between the prayers of the godly and ungodly.  The ungodly believed many words and mindless uttering would somehow catch their gods' attention.  Their desire was to attract attention, appease, and supplicate before an uncaring and dispassionate deity; frankly, they often tried to annoy him into responding, much in the way a child will thoughtlessly repeat the words "mommy" trying to capture a parent's attention.  Our Heavenly Father is not like that.  He knows exactly what we need, when we need it, and will give to His children with more compassion and care than an earthly father.  Therefore, our prayers and supplications are not mindless uttering or meaningless words.  We are to clearly and cognitively make our requests know to the Lord.

Examples of Spiritual Gifts?

So how do we know what spiritual gifts look like?

In Acts 1-2, we see uneducated fishermen suddenly speaking other natural languages, teaching and convicting Jews and Gentiles alike.  They relayed God's revelation of His Son to the people, after which an explosion of growth in the Church occurred (hallelujah!).

In Acts 3, we see Peter and John heal a lame man, inspiring awe and praise to the Lord from observers in the temple.  After this, we read of Peter and John preaching to them about the truth of God's Son.

In Acts 8, Phillip is brought alongside a eunich from Etheopia.  Though we don't necessarily know the extent of his education, we see him correctly interpreting the prophecies of Christ to this man, leading to his conversion.

Other passages could also be referenced.  Heck, Acts and the Epistles are replete with examples of the Holy Spirit equipping people for the building up and edifying of the Body.

Summary

In conclusion, our presence as members within the Body of Christ is one of servitude and love.  Jesus told His followers, "'By this all men will know that you are My disciples, if you have love for one another.'" (John 13:35).  Therefore, we must examine our practices within the Church in light of this commandment.  Spiritual gifts are to be used for the edification and building up of each other, not ourselves or those we deem "worthy."  If we mistake this point, and we begin to exercise talents and gifts given to us by the Lord and Holy Spirit, we become the noisy gong and clanging symbol Paul speaks of. The purpose of these gifts might be tied to Christ's words in John (13:35): that we may love each other, and the world would see this love and know we are His.

How can we love if we do not serve?  How can we serve if we do not understand the means in which we are equipped to serve?  How can we serve others if our intent is only serving ourselves?  With this in mind, I think it well to consider closely what we believe to be Scriptural expressions of God-given gifts.

Links

• Spiritual Gifts: A Bible Study by Fred Zaspel
• Spiritual Gifts by John Piper
• The Importance of Spiritual Gifts by John MacArthur
• Charismatic Chaos by John MacArthur

Charismata and the Post-Revelatory World

I don't consider myself a learned theologian.  Nor do I consider myself a "decent" Christian.  I struggle daily with understanding the faith God has graciously given me in Christ, by the power of His Holy Spirit; how to connect it to work, my professional relationships, my family, my friends, and my inward life; with sinful and selfish pride (among other things).  I often have doubts regarding the physical nature of things around me (life often feels like a TV which I'm waiting to be turned off), and I have discipline issues when it comes to reading and memorizing Scripture.  I'm saying these things not to sound good through humility (though I'm sure there's a motive like that somewhere inside); instead, I wanted to be clear on one thing: I don't want to write on this blog because I feel like I have a lot to offer.  Rather, I decided to write these next few articles because it helps me systematize my thoughts and buckle down and pore through Scripture and other writings which discuss spiritual gifts.  In the meantime, if someone finds these things interesting or helpful, then thanks be to God.

Over the past 2 years, I've undergone a fairly intense re-education of my theology and doctrine.  I've studied God's means of grace, His Covenantal relationship to mankind, the Sacraments, and the nature of salvation.  I hope and pray it is all to His glory, though I know how weak and prone I am to intellectualism and learning for "learning's" sake.  In the meantime, I believe my leanings theologically and doctrinally have been honing in on the historical and Scripturally accurate teachings upheld by the Church for almost 2,000 years.

One topic which I haven't dealt with much over the past few years has been spiritual gifts.  This has always seemed like an issue better left alone; it divides the Church (tragically), and often evokes emotional and personal reaction.  Fortunately, I don't think this topic inspires responses near the intensity of infant baptism, which I heartily and unwittingly dove head-first into last year when my daughter was born.  As a result, I believe I've developed the courage to openly confront what I've learned in my distant past (I am, after all, turning 30) and what's been recently brought to my attention regarding Scripture, God, mankind, and Salvation.

As a result, I hope to put together a sort of "series" of articles which discuss this topic.  It's less emotional than infant baptism or Communion (both of which I would also like to write about in the future), and has a lot of practical application for my life specifically.

The topic was recently brought to my wife's attention as my brother-in-law has been exposed (for the first time in his life) to the more "charismatic" movements within the Church.  He's been a bit disturbed by some of what he's seen, though I believe he's been loving and gracious in his interactions -- something I greatly admire in him.  (I would likely be less loving, since I'm so bloody opinionated.)  He asked Jenn and I to talk with him about the gifts of tongues and prophecy, and we both realized we hadn't thought much about spiritual gifts as a whole.  What does Scripture say about these topics?  What can we learn from the apostles and their writings/examples?  How do we address these topics with our friends in a loving and gracious manner, while remaining open to the fact that our presuppositions and education may be wrong or right?

In other words, it's been a bit of a journey, and I'd like to continue it.

As a result, I would like to try and finish these articles over the next few months.  I don't have a specific order or manner in which I would like to address spiritual gifts, but I would like to cover these topics:

• The Primary Purpose of Spiritual Gifts
• Speaking in Tongues
• Prophecy
• Miraculous Healing
• Spiritual Gifts and their Relationship to Special Revelation

As I mentioned, I don't plan on these being in a specific order; frankly, diving into healing, prophecy, or tongues would probably be the most interesting.  But I might try and lay some groundwork first, and then dig more deeply into specifics.

In any case, I will be relying heavily on the logic and wisdom of other people; this topic is not new, nor is there anything more I could add to any side of the debate.  Rather, I would like to layout what I see to be the strongest arguments for/against the view of Spiritual Gifts I believe to be the most Scripturally sound.

Soli Deo gloria!

Time and Novels

I've been working through the first 6 books in the Dune series over the past month, and I've reached a conclusion regarding books and our ability to tell stories.

First off, I absolutely loved the first novel. It had everything I was looking for in a sci-fi epic, and promised an interesting series. The second book (Dune Messiah) was less intriguing, though some of the internal politics and psychological analysis was interesting. Children of Dune was better than the previous: it had a destination (Leto IIs assimilation with the sandtrout to force humanity along the "Golden Path") and felt less rambling than the previous.

Then I hit God Emperor of Dune, and it spiraled downhill quite quickly. Leto's metamorphosis had been underway for 3,000 years, and the planet Dune's development had completed to the point where the Fremen lifestyle was a thing of memory. This book was difficult, to say the least, to drudge through, but it had a destination (Leto's death) which helped.

Enter Heretics of Dune. This book is, in every way, utterly uninteresting and unconvincing, to say the least. The only original character (after 4,000 years have passed since the first novel) only took center stage in Dune Messiah, something which made little sense, given his minimal presence and characterization in Dune. In Heretics, however, Duncan is the only unifying link with the previous 4 books. The Bene Gesserit, Tleilax, and Guild are still scheming and planning, and the planet of Dune is reverting back to its original state.

So, if Dune was so great, what went wrong??

To put it simply, time.

Think back, for a moment, 1,000 years. Our civilization was a drastically different place. For a simple reference, Wikipedia has an interesting article regarding the Eleventh Century and major events which occurred between 1001 and 1100. Though these events may have had an important influence on mankind, think for a minute what the world looked like at the time, and how the passage of a mere 1000 years has seen such drastic change. In addition to this, consider how different the world appears after the intersection and engagement of various cultures: within this time (from a Western-perspective) we've seen the advent of gunpowder, the Industrial Revolution, the Renaissance and Age of Reason, the Protestant Reformation, the advent of the automobile and flight, and have moved into the Age of Information. We live in an era where everyday realities would have been considered somewhat miraculous one millennium ago.

And yet, the evidence of human progress is completely ignored in the latter Dune novels. God Emperor begins 3,000 years after Leto II's ascension as deity, and no progress among humanity can be seen. The predominant argument for this is Leto's suppression of space-travel while imposing his "peace" upon the empire. Unfortunately, this is unconvincing and fails to account for the complete and utter stagnation of Herbert's universe.

In 3,000 years, no civilization makes any technological, cultural, political, or religious advances. The Bene Gesserit's plots and goals remain the same throughout the centuries, without any consideration to the historical progression of human thought. Herbert's position regarding religion seems reservedly cynical, yet withholds itself from any evolution of philosophy or vision. In 3,000 years, the Dune universe is no different than when Leto first began his metamorphosis.

Still, the argument remains that Leto's goal for humanity was to suppress advancement and evolution until the Golden Path was attained.

I'll accept the argument, though I disagree that it's sufficient to account for the stagnation.

Zoom forward another 1,000 years to Heretics and you still have the same problem. What's more, the problem is more greatly exacerbated: Leto's intention was to compress humanity to a critical mass, unleashing their full potential upon the vast reaches of the universe after his death. His dream, apparently, was to hold humanity back from its self-destructive tendencies, and then allow it to rapidly accelerate. Unfortunately, this acceleration is almost non-existent in Heretics.

Once again, technology hasn't advanced sufficiently to account for 1,000 years of unfettered progress. The same assassination techniques/tools are in use (shigawire, seekers), the same limitations exist (lasguns interacting with shields), the same drugs are still present (melange/spice). The introduction of "no-ships" are weak and portray a sad, unexciting existence for mankind.

Again, we are given a glimpse into the Bene Gesserit, and are informed of development and progression over several millenia. But where this progression is, the book doesn't say. Their breeding goals, fears, and biases are still strong and unchanged 4,000 years after Dune. Frankly, I can't imagine any organization or religion (from Herbert's perspective) surviving 400 centuries, let alone maintaining their original goals and world views.

Again, the final product is unconvincing and comes across as ignorant: such great leaps ahead in time remain unaccounted for in terms of culture, politics, religion, and technology.

I've observed this lack in other stories as well: the Foundation series, the Star Wars universe, to name a few. This leads me to wonder why they seem to fail in their scope.

As finite beings with a limited scope of change, I wonder if we're even capable of imagining a universe where massive leaps forward in time occur. Looking back, we can see the various connections in progress which have led us to the present. Hindsight, as they say, is always 20/20. Put another way, we have the ability to understand the mosaic of our development by analyzing each tile contributing to its creation. Unfortunately, we're less capable of understanding those pieces which will be used to expand upon its image. Because of this, how can we even attempt to imagine (other than idle speculation) what the product will look like after 1000 years of unknown tiles have been laid?

Think back to the futuristic images of the mid-20th century. Radio programs, movies, and sci-fi novels portrayed the 21st century as something much different than what we see. Looking back, we can see how the progression functioned; looking forward, however, we had no idea of the limitations and possibilities available to us.

Cars do not fly; we don't wear silver-foil suits; we are not living on the moon. We do, however, have vast amounts of information available to us, at the mere swipe of a finger or touch of a button. We still drive cars and fly in planes; Mars remains physically untouched by humankind; most people own a computer (yes, phones count); holographic TVs do not exist, though 3D technology is growing in popularity.

These are just a few technological progressions in 5 short decades; I've said nothing about the political, cultural, and religious changes which have happened in such a limited amount of time.

Of course, I don't want to misrepresent history: mankind's progress has frequently seen extended periods of stagnation with little development; fortunately, however, such periods have been fostered in specific environments. Once these environments were altered, or their limitations removed, explosions of development have been observed.

Herbert's series struggles to keep this in mind. In 4,000 years, little progress happens, a phenomenon disproved by human history.