God’s Relationship to Goodness

When interacting with non-believers Christians repeatedly run into the same questions regarding their faith. As a result, we are drawn back to the Scriptures to search for its answers to these “common objections.” One such problem is God’s relation to goodness, or ethics. At first, this may seem like an odd question. You see, Christians believe that all moral actions are determined by what God says about them. “Fine,” says the unbeliever, “but how does God know what is right or wrong?” Is the standard of goodness something outside and above God, telling Him what’s right and wrong? But, if it is then why do we need God? Or, is morality something “beneath” God, something He creates and could easily change at the flip of a divine switch? Consider this, one day God could command the murder of innocents, and obedience to such a command would be praiseworthy!

Well, how do we reply? Are God’s commands made up “on the fly?” Or, is there something “out there” bigger than God, dictating what He (and we) ought to do? What is God’s relationship to goodness?

When faced with this problem, I would point out to my readers that we are faced with a false dilemma. The two answers provided to us are not the only options. Instead, we have open to us a third option. The reason that God is good is because it is His nature to be good (Luke 18:19, 1 John 1:5). God’s being is the anchor and ground of true ethics. Goodness is not something that is above God that He seeks to adhere to (as if it where some type of impersonal Platonic form), nor is it something merely created, subject to revision on a whim. No, rather goodness- all truly binding moral precepts- exists because God exists and because He is concerned with the moral-motions of His creation. In fact, it is impossible for goodness to exist in the abstract. For instance, we know what it is for goodness or justice (or rather “justness” ) to be present in the character of a person, but exactly what is the concept of justice and goodness in the abstract? I certainly can’t tell you. These qualities are not physical entities that can be located in space, nor experienced through any of the five senses.

But if goodness and “justness” can only be qualities found in a person, then absolute morality (goodness, etc) must be found in an Absolute Person. Hence, by the very nature of goodness and morality they cannot be either above or below the nature and character of God. The conviction we often feel when we know we should “do the right thing” is not a physical pressure, it’s the pressure of a moral “ought.” But obligations are typically developed in the context of relationships. Our obligation to follow moral standards such as, Do not murder without just cause, or, Torturing babies for fun is always wrong, reflect our “deep-down” knowledge of God. We know that God’s moral law ought to be followed. The fact that God is an absolute person, and not a mere metaphysical abstraction, is what grounds and makes sense of our feelings of moral obligation.

The Biblical presentation of God’s relationship to morality (i.e. that it reflects His own internal coherence, righteousness, character, etc.) is much more sound and other philosophical answers to the initial question. Plato taught that the highest standard of morality (the form of “The Good” ) was impersonal and indeed “The Good” existed over and above the demiurge (the creator of the world in Plato’s philosophy). In light of what we’ve seen above, hopefully I’ve made it clear that impersonal principles cannot make sense of the obligation we normally feel regarding moral standards. Subjectivist approaches to ethics (ex: existentialists, some postmodernists) also remove the objectivity and universally binding nature of genuine ethics. If each person is the ultimate standard for their actions, then what justifies us in condemning the actions of the Nazis and Hitler during the Holocaust (a condemnation that nearly all of us would agree with)?

Of course, some of the issues addressed are more nuanced than presented here, but overall I think the Biblical answer to this issue is quite persuasive.

Worldview, According to “Father Abraham”

Here’s a piece of wisdom from Abraham Kuyper, an amazing Dutch theologian, Politician, and Christian thinker in general. To be honest, I can help but read this quote and shout a hearty “amen!” Try a Google search on him some time!

No single piece of our mental world is to be hermetically sealed off from the rest, and there is not a square inch in the whole domain of our human existence over which Christ, who is Sovereign over all, does not cry: ‘Mine!’

Fatherly Wisdom

In regard to the divine and holy mysteries of the faith, not the least part may be handed on without the Holy Scriptures. Do not be led astray by winning words and clever arguments. Even to me, who tell you these things, do not give ready belief, unless you receive from the Holy Scriptures the proof of the things which I announce. The salvation in which we believe is not proved from clever reasoning, but from the Holy Scriptures.

* Cyril of Jerusalem, Catechetical Lectures 4,17

Christians: Too Heavenly-Minded?

I once heard a sermon in which the speaker preached from the book of Revelation. The primary theme of his message was on the Christian as an over-comer (which is without a doubt a biblical idea), Yet, before he got to the “mea” of his sermon, this gentleman veered off the immediate subject and started to get into the issue of the “end times” (i.e. the study of biblical eschatology). This triggered off some thoughts, most of which I thought I should share.

There’s something that you should know about me and it’s this: eschatology isn’t my thing. There once was a time in which I totally avoided the subject. Now, while that’s not the case, I still wrestle with what the scriptures teach regarding the ordering of events near Christ’s second coming. What interests me most are worldview and apologetic issues. Readers who have been Christians for any substantial period of time most likely know somebody for whom the Christian faith is centrally about the end times and biblical prophecy. Especially in light of the “Left-Behind“ craze of recent years, most lay-Christians as well as non-Christians think of biblical eschatology and premillenial dispensationalism (the view presented in those books) as one and the same. Now please understand me, my purpose here is not to attack or refute premillenial dispensationalism (PD hereafter). I simply would like to draw attention to a danger that lurks for those who enshrine this model of eschatology. My focus is primarily on how these beliefs have functioned for many, not the truth-value of the model (that debate I’ll leave for others).

My own personal observation has been that those in the PD camp tend to have a truncated, narrow view of the gospel that leads to a passive attitude towards worldview thinking. Its what I call the “rapture-outlook.” This is the view that seems to hold that “blessed-hope” spoken of in Scripture in the taking of the church from the face of the earth (i.e. the PD understanding of the rapture). This “rapture” then leads to greater and greater cultural and moral depravity worldwide. Unfortunately in some this leads to an “I-can’t-wait-to-get-outta-here” attitude with the sad results of viewing salvation as little more than a matter of going to heaven to be with Jesus. Of course, this is a Christian truth; escaping the wrath of God through the perfect work of the Lord Jesus Christ is a blessed thing. But we need not push this to its Gnostic limits (think “matter vs. spirit”). Salvation is about so much more than merely going to heaven. God also made the physical world and declared it “good.” Like it’s spiritual incubator, Judaism, Christianity, at it’s best, is a naturally earthy religion.

This attitude can also lead to much difficultly in evangelism. For instance, one objection that many religious Jews have against Christianity is that Christians have acquired a quasi-platonic view of physical reality. Though I would deny that this is the teaching of Scripture, sadly, I can see the kernel of truth in it. Mainstream Judaism focuses on the reality of living according to God’s word (the Old Testament) and making a difference in this life, in the here and now. If we speak to them simply of “going to heaven,” then we’re speaking right past them. One person is looking up and the other is looking down and never do their eyes meet for significant dialogue.

Scripture speaks of the Kingdom of God as a present reality, as well as a future one. In theological terms we call this the already-not yet nature of the kingdom. God is working not just to renew individual souls, but the whole of creation. Christians need to see God as working through His church for pan-creational renewal. This means renewed hearts in relation to God, transformed relationships, a heart turned toward social justice, a concern for the alien, fatherless and the widow. If the Fall has warped it, God seeks to restore it! Religious Jews are right; our relationship with God now counts. Jesus has united us with God in order to transform us in this life, with perfection as something to look forward to.

Prologue to Apologetics 1-3, Summary

Now, let’s review what we’ve discussed in the last three posts. First, I covered the meaning, goal, and tactics of apologetics. Second, we talked about the grand story that apologetics seeks to present and defend. And lastly, we sketched out who are the recipients of apologetics. For easier processing, I’ll break it down like this:

I) Post 1: What is Apologetics?

a) Meaning- The rational presentation and defense of the Christian faith
b) Goal- Faith in God, according to the His revelation given in Scripture
c) Tactics- Positive: The presentation of reasons why someone should believe the message of the Bible; Negative: The removal of obstacles to faith, such as objections.

II) Post 2: The Big Picture

a) Creation- God is the triune creator of all things, and all things get their ultimate meaning from Him. Humans were created as God’s image to reign over creation.
b) Fall- Adam and Eve rebelled from their duties and God’s loyal children, and as a result a curse was placed on both humanity (physical and spiritual death and decay), and the created order (turning creation against us)
c) Redemption- God, in His mercy, did not abandon His creation, but decided to redeem it through the “seed of the woman” promised in Gen. 3:15. Ultimately this seed is Jesus Christ, whose life, death, resurrection, and ascension have defeated the forces of darkness and guaranteed the final destruction of all evil.

III) Post 3: The Recipients of Apologetics

a) Mankind is created as the image of God. This means that we has been given the privilege of dominion and dynasty over the earth, as God’s royal vice-regents
b) Mankind is a distorted image. Because of our ethical hostility to God, we twist God’s truth and suppress it in a multitude of ways that ultimately aim to squeeze God out of our lives.

Formal Introduction

Hi, I’m Joseph Emmanuel Torres (which is why you’ll find stuff written here signed JET). I thought it would be nice to formally introduce myself to my readers (both of you!) I earned my Master’s Degree in Christian Thought at Reformed Theological Seminary in Orlando, Florida. I also earned a B.A. in Biblical and Theological studies at Nyack College (Manhattan Campus), in New York City (my home town).

Fatherly Wisdom

  Every sickness of the soul hath in Scripture its proper remedy.

* Augustine, St. Augustine on the Psalms, Psalm 37, Section 2

Prologue to Apologetics, Part 3

In the last post on this Prologue to Apologetics series, I spoke about of the “big picture” of redemption. Now, admittedly, I left a number of things out. There’s only so much one can say in one sitting. Here I’ll expand on what I covered there: a biblical understanding of humans. First, it is of utmost important to note that humankind was created in the image of God. What does the image mean? Well, for one thing, it means we’re finite reflections of God. Of course, one could always ask, what does that mean? The biblical account highlights (among other things) two important notions that define the image of God. First, like God, we are to rule over creation, under God’s authority, and secondly, we are to fill the earth with more images of the creator. In theological terms, this is called Dominion and Dynasty. Much like the earthly rulers at the time of Moses who erected statues, or images, of themselves to represent their rule in their respective domains, God also placed images of Himself on the earth, to represent His rule.

The tragedy of it all is the Fall. Those who were to represent the divine King of the universe, the ones that were to fill the earth with godly offspring, were the very ones that cast off this honor and responsibility. The entire design of God’s creation is flipped on its head. The authority structure of God –> Adam –> Eve –> animal world is reversed. The serpent deceives Eve, Adam follows his wife, and then blames God! The entrance of sin into God’s good world is likewise described as the reversal of His design in Rom. 1:18-32. Scripture pulls no punches in describing the radical corruption of sin in the hearts of fallen humanity: mankind is evil from it’s youth (Gen. 8:21), has a heart that is deceitful above all things (Jer. 17:9), and loves darkness rather than light (John 3:19). We also find that their minds and consciences are corrupted (Titus 1:15), that they are by nature children of wrath (Eph. 2:3), of their father the devil (1 John 3:10), and sons of disobedience (Eph. 2:1).

Now we see the clarity of Jesus’ words in John 3, “That which is born of flesh is flesh” (v. 6). The natural, unregenerate, rebel sinner absolutely cannot, nor wills to become a regenerate, spiritual, servant of a holy God. We aggressively try to escape our design. Without a doubt, not one likes to hear this. But, we must not shy away from proclaiming the revealed truth of God’s word. The instrumental reason that any person has ever had saving faith in, and love for, Christ is because of the gracious work of the Holy Spirit in the hearts of God’s people. To state it in biblical terms, God’s removes the unrepentant sinner’s heart of stone and replaces it with a heart of flesh (Ezek. 36:26).

Why mention this in a prologue to apologetics? I’m convinced that unless the Christian has a biblically defined understanding of the unbeliever that he will ultimately develop an apologetic method that is not pleasing to our Lord. If you don’t know who you’re talking to, you won’t know how to address them.

Fatherly Wisdom

I hope every so often to post edifying quotes from the Church Fathers. The point? We should always remember that Christianity is a historical faith. These fathers of the faith (i.e. early Christian leaders and teachers) have so many words of wisdom for us, and we dare not make the mistake of overlooking the benefits God has for us through their teaching:

We make the Holy Scriptures the canon and the rule of every dogma; we of necessity look upon that, and receive alone that which may be made comfortable to the intention of those writings.

* Gregory of Nyssa, On the Soul and Resurrection

Prologue to Apologetics, Part 2

Picking up from the last post, let’s take a quick look at what Scripture says about “the big picture.” After all, we need to know what it is that we’re called upon to present and defend. Well, here’s what I’ve got:

The ultimate purpose of God in history is to display His own beauty, majesty, and glory throughout the nations for His own exaltation and the good of His people. While mankind was created upright and pleasing to God, the sin of our first parents (Adam and Eve) has destroyed the fellowship that was enjoyed in the garden of Eden. In the “fallen” state our first parents lost, and hence could not pass on to us, that which would promote peace and joy with God, that crucial aspect of divine-human interaction, namely spiritual life.

While it is not a pleasant thing to acknowledge, the consequences of this historical act are enormous. The negative results of the Fall had cosmic repercussions. Sickness, decay, “natural” disasters, and death have affected us all in one way or another. On the individual level sin has ravaged us at our very core, the image of God that we bear. Since in one way or another we reflect who God is in everything we are (this is what is means to be created in God’s image), a defacing of this image likewise taints every aspect of our being. Our mind, will, and emotions are all effected in such a fashion that we now are quite comfortable in exalting just about anything to the status of godhood, whether that be self, money, image, sex, or power.

God is not pleased. We were created in order to reflect and echo His beauty, to “love God and enjoy him forever.” As rebels against His purposes, slandering His character and using His image to misrepresent Him, we must be punished; and rightly so. Since God is an infinite being, the very fountainhead and supreme standard for goodness and love, then to despise, revile, and reject Him is an equally infinite crime; it is cosmic treason!

Yet (thankfully!) God has not left us in this dismal state. God chiefly asks but one thing of us, obedient childlike trust. As the One who created both us and the universe around us God knows exactly what it is that we need. We can liken God to a doctor who knows just what ails us and provides life to all who would follow His prescription. Unfortunately mankind has decided either 1) we’re not really diseased, or 2) we’re not really that diseased and can help ourselves. Here at Kingdomview, I cannot follow either one of these paths. We trust not only in God’s diagnosis but also His cure. We look to the perfect life, which demonstrated the truth of God’s supreme value and worth, and to the punishment-absorbing death of Jesus Christ, the Jewish Carpenter who walked the dusty roads of Israel two thousand years ago.

It is our firm belief that in the Bible, God speaks to us of only one way of connecting our cancer to His cure, namely a loving and trusting reliance upon the completed work and guidance of God’s only unique Son, Jesus Christ.

Prologue to Apologetics, Part 1

One thing that comes naturally to Christians is a desire to share their faith. Ideally, their message is the good news of salvation from sin and its consequences through the atoning work of Christ. This is known as evangelism. Evangelism is an attempt to witness to the truth of God’s word in Scripture to unbelievers in an effort to be an instrument through which God powerfully draws sinners to Himself.

In distinction from evangelism, apologetics seeks to defend Christianity against various attacks from unbelieving thought, whether they are religious or secular. Apologetics is a term derived from the Greek word apologia. This word refers to a defense, a reason for holding some conviction. In 1 Peter 3:15 the Apostle states, “always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have.” An ever-present danger in this field of study is that of defending or “proving” the existence of a generically defined God, what I’ll call “theism in general.”

We need to allow the conclusions drawn from biblical study and exegesis to set the parameters of how we go about defending our faith. We must present to those whom we wish to evangelize God as He testifies to Himself in the Bible. Any God other than the God and Father of our Lord Jesus Christ is an idol. So, if the Bible teaches a Trinitarian God, then we should settle for nothing less than persuading our listeners of that conviction.

In this introduction of apologetics we should cut the “apologetic pie” into at least two pieces, defensive and offensive apologetics. Defensive apologetics is the apologist’s attempt to respond to attacks against the truth or/and rationality of the Christian faith. Offensive apologetics seeks to demonstrate the rationality, coherence, beauty, as well as the truth of the biblical worldview. It presents positive reasons, and not simply defenses, why our listeners should adopt the Christian worldview as opposed to all the other philosophies of life available to them.

So, in summary, we’ve (really) quickly looked at three things. First, apologetics is the form of Christian witness that seeks to engage in both rational defense as well as present rational proof for the truth of Christianity. Second, Christian apologetics, in order for it to be worth it’s salt, needs to defend Christianity as it’s presented in scripture, not a generic, or possibly watered-down fashion that makes it easier for the unbeliever to accept. And last, the practice of apologetics can take one of two forms, defensive and offensive apologetics. The former “blocks” attacks against the faith, and the latter constructively builds a case for the Christian worldview.