Coram Deo Blog
20 August 2008 at 6:48 pm by Bob Thune · announcement, sermon
Starting September 7, we will spend 6 weeks preaching on some of the major objections to Christianity. Based on your votes, the topics will be:
- Tolerance: Christianity discriminates against certain people by claiming that their behavior is sinful; therefore it is intolerant and wrong.
- Free Will: The Christian ideas of free will and an all-knowing and sovereign God are incompatible.
- Exclusivity: There are many roads to God; therefore it is arrogant for one religion to claim exclusive truth.
- Relativism: Absolute truth either does not exist or is unknowable; therefore any religion that claims to be true must be rejected.
- Literalism: The Bible is a valuable book in some respects, but no one should take the Bible literally, as an absolute authority.
- Injustice: Christianity has been a vehicle of oppression and injustice in the world; therefore it should be rejected.
In addition to our Sunday morning gathering, we have slated at least 2 Sunday evenings (and may add more) where I’ll be hosting an open-forum type of discussion at the Brazen Head Pub to allow for more interaction over these topics. The idea will be to offer a cogent answer to each objection on Sunday mornings and then invite dialogue and questions on Sunday evenings.
Feel free to invite anyone and everyone who would benefit as we seek to “give an answer to anyone who asks us for a reason for the hope that is in us” (1 Peter 3:15).
(Also: If the objection you were voting for didn’t make the final cut, let me know and I’ll happily suggest some books and resources where you might find thoughtful answers.)
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18 August 2008 at 6:51 pm by Kendal Haug · music
I am really excited about this announcement — go ahead and mark your calendars for a Luke Pettipoole house show on Sat, Sep. 6 starting at 7pm at the Whealy’s house. The show will be outside in the backyard, so there should be plenty of room for everyone and your friends.
Some of you might have met Luke around the CD community sometime, but what you might not know is that he is a profoundly gifted and entertaining musician. If you haven’t heard Luke’s music, he is the frontman for the Iowa-based indie group The Envy Corps, and you can give a listen at their Myspace. They are signed with the major label Vertigo and their debut album Dwell will undoubtedly be tops on my list for 2008. The show will be an acoustic/storyteller show of Luke and I promise…
YOU WILL NOT WANT TO MISS THIS.
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17 August 2008 at 9:57 pm by Bob Thune · prayer, sermon
On Sunday we talked about the importance of prayer in the work of spiritual renewal. And I joked about how it’s hard to preach on prayer because most of the lame/odd/strange experiences people have had in Christianity have something to do with a prayer meeting. I told stories of some of the lame prayer gatherings I’ve been a part of and some of the strange prayers I’ve heard people pray. What about you? What bad experiences have you had in prayer? Post away.
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17 August 2008 at 9:46 pm by Bob Thune · church history, sabbath
The Church Fathers is the title respectfully given to those writers, leaders, and pastors who led the church in the first 600 years of its existence. Any modern student willing to mine writings of these old saints will find a rich repository of history, theology, and devotion. The writings of the Fathers – available as a multi-volume reference set in most higher-education libraries – are generally divided into two categories: the Ante-Nicene Fathers (those who lived before the Council of Nicea in 325 AD) and the Post-Nicene Fathers (those who lived and ministered after Nicea).
During my sabbatical, I devoted myself to reading the first volume of the Ante-Nicene Fathers series (containing the writings of those fathers who lived before 200 AD) as well as three volumes from the most eminent of the Post-Nicene Fathers: the great St. Augustine, who died in 425. Today’s reflection is from one of the preeminent apologists of the early church: Justin Martyr.
The First and Second Apologies of Justin Martyr
[In The Ante-Nicene Fathers, vol. I, Alexander Roberts and James Donaldson, eds. (Buffalo: Christian Literature Publishing Company, 1885).]
Justin lived circa 110-165 AD and was a convert to Christianity from Greek paganism. As a philosopher trained in the Socratic/Platonist tradition, he used reason, logic, and sarcasm to contest the persecution of Christians by the Roman authorities. The Romans in Justin’s day often condemned and persecuted Christians for the faith they professed, falsely assuming that Christians were atheists (because they did not worship the Greek pantheon) and cannibals (because of the Lord’s Supper). Justin’s First and Second Apologies are polemical works designed to refute these false claims and chide the Roman authorities for their lack of thoughtful reasoning.
The First and Second Apologies display a number of notable features:
- They establish beyond a shadow of a doubt the historical veracity of the life and death of Jesus. Justin is writing less than 150 years after Jesus’ death, and he appeals for proof of Jesus’ life and teachings not only to Scripture, but also to secular historical documents that would have been accessible to his pagan readers. “There is a village in the land of the Jews, thirty-five stadia from Jerusalem, in which Jesus Christ was born, as you can ascertain also from the registers of the taxing made under Cyrenius, your first procurator in Judea” (Chap. XXXIV). [Speaking of the crucifixion]: “And that these things did happen, you can ascertain from the Acts of Pontius Pilate” (Chap. XXV).
- Justin spends much of the First Apology appealing to fulfilled prophecy as an apologetic for the Christian faith. This is interesting in light of the fact that he is writing to Romans who are not familiar with the Hebrew Scriptures. It suggests that fulfilled prophecy has a strong apologetic value even for non-religious audiences.
- Justin gives a detailed synopsis of the worship services and traditions of the church in his time. For all who are interested in learning about the early church’s practice of baptism, communion, and gathered worship, these chapters of the First Apology (chap. LXI – LXVII) are worth consulting.
- A key component of Justin’s apologetic method is his appeal to the changed lives of converts: “…we who formerly delighted in fornication, but now embrace chastity alone; we who formerly used magical arts, dedicate ourselves to the good and unbegotten God; we who valued above all things the acquisition of wealth and possessions, now bring what we have into a common stock, and communicate to everyone in need; we who hated and destroyed one another, and on account of their different manners would not live with men of a different tribe, now, since the coming of Christ, live familiarly with them, and pray for our enemies, and endeavour to persuade those who hate us unjustly to live conformably to the good precepts of Christ, to the end that they may become partakers with us of the same joyful hope of a reward from God the ruler of all” (First Apology, Chap. XIV).
- As a philosopher, Justin claims all truth as God’s truth and asserts that Christianity brings resolution to every other philosophical system. This is perhaps my favorite quote in his writing: “Whatever things were rightly said among all men, are the property of us Christians” (Second Apology, Chap. XIII)
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13 August 2008 at 4:43 pm by Bob Thune · poverty
Since our infancy as a church, Coram Deo has been privileged to partner with and learn from the good folks at Mosaic Community Development. MCD serves the poor and at-risk population in downtown Omaha. Their approach to helping the poor is simple yet profound: it’s all about relationships. The more visible type of poverty (material/economic) is usually rooted in deeper issues of relational and spiritual poverty.
MCD is launching a new initiative this fall called SupportWorks that targets the relational roots of sustained poverty. The goal is to link up people in need with “companion partners” who will walk alongside them in life, forming a bond of friendship that will benefit and shape both parties. The first information and training session takes place on August 24. We at Coram Deo want to take the lead in mobilizing people for SupportWorks because we think it’s a great way to serve the city in the name of Jesus. Below is a short blurb from MCD giving more details. Please consider whether God is calling you to step up to this opportunity!
SupportWorks (SW), a ministry of Mosaic Community Development, has been uniquely designed to mobilize an effective, sustainable, and highly untapped alternative to programs – you. No program times. No program walls. Just relationship. Just you.
Isolation resulting from failed relationships is “the single greatest cause of sustained poverty in our cities”. For a person to successfully transition from poverty, he/she must have the love, encouragement, and support that comes with committed, authentic relationships. Unfortunately, many of the relationships that those in poverty know are either broken, destructive, or purely service-oriented.
SW effectively affronts poverty through the establishment of supportive community networks. These networks offer holistic development for homeless, transitioning, and at-risk individuals and families. As a trained, committed, and loving SW Companion, you can help fulfill the indescribably important role of simply being a good friend to someone in need (you may find that you will gain the support of a new friend, as well).
Please contact Katie@MosaicCD.org to register or for more information on becoming a SW Companion today!
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8 August 2008 at 7:39 am by Bob Thune · coffee, sabbath
As I was enjoying a steaming cup of Peet’s Espresso Forte blend and reading a chapter from Lovelace’s book Renewal as a Way of Life this morning, I realized that it would really be great for our community to be sharing with each other what we are learning about renewal.
Is there a particular aspect of renewal that you’ve sensed God really challenging you about? Is there an aspect of discipleship or Sabbath (the two subjects we’ve covered so far) that has provoked thought, repentance, and change? Is there anything you’re reading that’s helping to renew your sense of spiritual joy and life?
Post away. Discipleship is communal, so let’s help each other learn and process.
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6 August 2008 at 3:13 pm by Kendal Haug · hannahisms
- [Regarding his son-in-law’s fruit in evangelism] … He asked me why God would so greatly bless his efforts. I told him that because he is so frail and weak, God simply must encourage him with fruit to keep him faithful in the ministry. Some of us are strong enough to stay faithful without the fruit.
- If your goal in life is to understand the Bible, you’ll have to neglect some verses.
- One reason I study the Bible is because I want to know where God stops speaking, so I will.
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5 August 2008 at 9:00 am by Bob Thune · church history
The Church Fathers is the title respectfully given to those writers, leaders, and pastors who led the church in the first 600 years of its existence. Any modern student willing to mine writings of these old saints will find a rich repository of history, theology, and devotion. The writings of the Fathers – available as a multi-volume reference set in most higher-education libraries – are generally divided into two categories: the Ante-Nicene Fathers (those who lived before the Council of Nicea in 325 AD) and the Post-Nicene Fathers (those who lived and ministered after Nicea).
During my sabbatical, I devoted myself to reading the first volume of the Ante-Nicene Fathers series (containing the writings of those fathers who lived before 200 AD) as well as three volumes from the most eminent of the Post-Nicene Fathers: the great St. Augustine, who died in 425. Today’s reflection is from one of the earliest extant writings outside the New Testament: the First Epistle of Clement to the Corinthians.
The First Epistle of Clement to the Corinthians
[In The Ante-Nicene Fathers, vol. I, Alexander Roberts and James Donaldson, eds. (Buffalo: Christian Literature Publishing Company, 1885)].
Clement lived between 30 and 100 AD and was an elder in the church at Rome after the death of the apostles. His writing clearly shows him to be a contemporary of the apostles. For instance: “Let us come to the most recent spiritual heroes… the noble examples furnished in our own generation… the illustrious apostles” (Chap. V). As such he provides some remarkable insight into the first generation of Christians after the apostles. His First Epistle was written to address problems in the church at Corinth. Apparently the Corinthians had written and asked for help, and Clement wrote back on behalf of the presbyters at Rome, sending his response via a delegation to Corinth. The time of writing is clearly after the death of both Peter and Paul (since he mentions their passing in his letter).
I found deep encouragement in reading Clement’s letter. A number of features stand out:
- Clement quotes Scripture copiously, proving that the early church placed great weight on the Bible. Many of the early Fathers can seem mystical and superstitious in their writing. Not Clement. This man is clearly writing as a pastor who reveres Scripture and considers it authoritative. He quotes copiously from both Old and New Testaments, including the books of Hebrews, 1 Corinthians, and 2 Peter. He introduces these quotations using the standard formulas “it is written” or “the Scriptures say.” He references Paul’s earlier letters to the Corinthians, acknowledging that they were written “under the inspiration of the Holy Spirit” and “at the time when the gospel first began to be preached” (Chap. XLVII). These statements testify to the self-authenticating nature of Scripture and to the fact that the writings of the apostles were accepted as authoritative even in the earliest churches. Many Roman Catholic apologists say that the church brought the canon into existence. Clement proves the opposite: the canon was revered even when the church was in its infancy.
- Clement writes as a presbyter (elder) of the church in Rome, not as the sole bishop. He introduces his letter, “The church of God which sojourns at Rome, to the church of God which sojourns at Corinth.” He is clearly writing as a first among equals and not as a sole bishop (note the difference of this intro from the standard Pauline intro, “Paul, an apostle of Christ Jesus…”). In Clement’s epistle, there is no hint of the single-bishop ecclesiology that would plague the later church and eventually be enshrined in the Roman Catholic hierarchy. One of the problems at Corinth was “sedition against presbyters,” and so he urges those who are causing division to “submit yourselves to the presbyters” (Chap. LVI). There is clearly a community of elders and pastors in both churches.
- Clement stands firmly in the Pauline heritage of justification by faith. He speaks of the saints as “the elect of God” and as those whom the Lord has “taken to Himself” (Chap XLVIII) and offers this strong statement about justification: “We, too, being called by His will in Christ Jesus, are not justified by ourselves, nor by our own wisdom, or understanding, or godliness, or works which we have wrought in holiness of heart; but by that faith through which, from the beginning, Almighty God has justified all men; to whom be glory forever and ever, Amen” (Chap XXXI).
- Clement loves Jesus and is strongly Christological in his writing. “By [Jesus] we look up to the heights of heaven. By Him we behold, as in a glass, His immaculate and most excellent visage. By Him are the eyes of our hearts opened. By Him our foolish and darkened understanding blossoms up anew toward His marvelous light. By Him the Lord has willed that we should taste of immortal knowledge, ‘who, being the brightness of his majesty, is by so much greater than the angels, as He hath by inheritance obtained a more excellent name than they’” (Chap XXXVI).
- Clement has no trace of the asceticism that would soon plague the early church. Soon after Clement’s day, the early church veered off into ascetic self-denial, disregarding the Scriptural injunction that “everything created by God is good.” But contrary to later writers who despised sex and marriage, Clement sees family as a primary place for the gospel to be lived out. He offers his readers wise counsel regarding matters of family, and what roles husbands, wives, and children should play in the home and in the church. He is a pastor, not a mystic, and he offers practical wisdom for living out the gospel in the context of everyday life.
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3 August 2008 at 10:16 pm by Bob Thune · A29, church planting
I mentioned awhile ago that an Acts 29 bootcamp and conference would be taking place in St. Louis this fall. For those of you who haven’t heard the details, the conference is set for October 20-22, hosted by our good friends at the Journey.
The conference will be focused on church leadership within the urban context - i.e. how do we develop city-minded Christians who will lead the work of urban renewal from a gospel-driven paradigm? An eclectic mix of speakers and influencers will contribute to this conference, ensuring that it will have something for almost everyone. Read more at the conference website, or check out the Acts 29 events page.
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30 July 2008 at 7:26 am by Bob Thune · church history, sabbath
The Church Fathers is the title respectfully given to those writers, leaders, and pastors who led the church in the first 600 years of its existence. Any modern student willing to mine writings of these old saints will find a rich repository of history, theology, and devotion. The writings of the Fathers – available as a multi-volume reference set in most higher-education libraries – are generally divided into two categories: the Ante-Nicene Fathers (those who lived before the Council of Nicea in 325 AD) and the Post-Nicene Fathers (those who lived and ministered after Nicea).
During my sabbatical, I devoted myself to reading the first volume of the Ante-Nicene Fathers series (containing the writings of those fathers who lived before 200 AD) as well as three volumes from the most eminent of the Post-Nicene Fathers: the great St. Augustine, who died in 425. Over the coming weeks I will post some of my reflections and reviews from these books: sometimes in more polished prose, and other times in a terse bullet-point format. My hope here is for blog readers to encounter at least in cursory form some of the great Christian writers and thinkers of past ages.
Thanks to our friend Hooley, we’ll start with St. Augustine.
Augustine: “On Free Will”
[In Library of Christian Classics, John Baillie, John McNeill, and Henry Van Dusen, eds, Volume VI: Augustine: Earlier Writings (Philadelphia: Westminster Press, 1953)].
De Libero Arbitrio is an early writing of Augustine in which he seeks to answer the question: is God ultimately responsible for sin? Or, to quote from the work itself: “If sins originate with souls which God has created, and which therefore have their origin from God, how are sins not to be charged against God at least mediately?” The work is written in a dialogical format: Augustine disputes with a student, Euodius, using the Socratic method. This design makes the various logical conclusions in the argument easy to follow. Augustine makes his interlocutor chase all possible permutations of the question, and therefore the work provides a very comprehensive apologetic for why evil in the universe cannot be charged to God.
Distinctive Features:
- Very thorough argumentation. The Socratic method allows the dialogue partners to resolve all possible questions and allows the reader to follow the methodical progress of the argument.
- An early statement of Augustine’s classic faith-as-the-ground-of-knowledge position: “We cannot deny that believing and knowing are different things, and that in matters of great importance, pertaining to divinity, we must first believe before we seek to know… He cannot be said to have found, who merely believes what he does not know. And [yet] no one is fit to find God, who does not first believe what he will afterwards learn to know.”
- A thorough argument (in the beginning of Book 3) for how God’s sovereign and exhaustive foreknowledge does not mean he is the author of sin. The argument proceeds like this: by definition, our willing must be voluntary, not coerced. If God’s foreknowledge makes us will something, then by definition it is not an act of the will, because willing is voluntary. “Who but a raving fool would say that it is not voluntarily that we will? …[But] there are those who say that if God has foreknowledge of what I am going to will, since nothing can happen otherwise than as he has foreknown it, therefore I must necessarily will what he has foreknown. If so, it must be admitted that I will, not voluntarily, but from necessity. Strange folly! If I must necessarily will, why need I speak of willing at all?” The argumentation here is closely reasoned and worth poring over for all who wrestle with this question.
- A helpful analogy: memory. “Just as you apply no compulsion to past events by having them in your memory, so God by his foreknowledge does not use compulsion in the case of future events. Just as you remember your past actions, though all that you remember were not actions of your own, so God has foreknowledge of all his own actions, but is not the agent of all that he foreknows. Of evil actions he is not the agent but the just punisher… he has no responsibility for the future actions of men though he knows them beforehand.”
- Even at this early stage, Augustine has a carefully nuanced view of human nature and sin. Most of his disputation concerns human nature as it was created by God (i.e. Adam and Eve), because the question revolves around why they chose to sin in the first place. But he acknowledges that for us who live after the Fall, the words “sin” and “nature” are more complex than the argument allows. “All that a man does wrongfully in ignorance, and all that he cannot do rightly through what he wishes, are called sins because they have their origin in the first sin of the will when it was free. These are its deserved consequences. We apply the name ‘tongue’ not only to the member which we move in our mouth when we speak, but also to what follows from that motion, namely, words and language. Thus we speak of the Greek or Latin tongue. So we apply the word ‘sin’ not only to that which is properly called sin, that is, what is committed knowingly and with free will, but also to all that follows as the necessary punishment of that first sin. So, use the word ‘nature’ in a double sense. Properly speaking, human nature means the blameless nature with which man was originally created. But we also use it in speaking of the nature with which we are born mortal, ignorant, and subject to the flesh, which is really the penalty of sin. In this sense the apostle says: ‘We also were by nature children of wrath even as others’ (Eph. 2:3).”
- Interestingly, this work became fodder for Pelagius later in Augustine’s life. Augustine argued so persuasively in defense of human free will that Pelagius found his arguments useful in defending his own position. In his later Retractions (I, ix, 3-4), Augustine defended himself: “Do not let the Pelagians exult as if I had been pleading their cause, because in these books I said much in favor of free will, which was necessary for the purpose I had in view in that discussion… in these and similar words of mine no mention is made of the grace of God, because it was not under discussion.” Augustine was arguing for human freedom as the cause and root of sin, whereas Pelagius was arguing against original sin and for human freedom as the ground of salvation.
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