Friday, June 15, 2018

Wrapping Up A Few Things


Unless Dr. White gives some kind of response in the future or something unusual pops up in any other context, this is probably going to be my last post on the White v. Wood controversy.  Therefore, I want to just wrap a few things up.

In my first post, an eternity and a half ago, I spent a deal of time discussing how the Bible speaks a great deal via stories.  There’s still didactic teaching all throughout, but I would estimate that more than half the Bible is in story format.  As I’ve been musing things over, I think that this distinction—the distinction between didactic and story-telling—might be driving quite a bit of the confusion from White and those who support him here.

For example, the one episode that White has said he might show others—the only episode he has given any bit of praise toward at all—is the adoption episode, and even then White’s complaint is that it doesn’t go far enough because it relies on “emotion” instead of teaching the Gospel.  You know what other story I think doesn’t go far enough?  The book of Esther.  It doesn’t even mention God anywhere in the text.  Imagine how much better Ester would have been if just once the author had said that Yahweh was behind the events, protecting His people!  Perhaps God should have talked to me before He inspired that one….

This issue bugs me a great deal in part because I love to write my own stories.  And because of that, I’ve had to deal with many of these topics.  If you’re representing a real story, how realistic do you make it?  When an atheist gets out of bed in the middle of the night to go use the bathroom, if he trips over his cat and smacks his face against the coffee table, he’s not going to say, “Drat, that wasn’t very fun.”  But by the same token, do you really want to write down what he would have screamed out?

When you are writing a story, you have to take into account the purpose of the story.  Your story cannot be everything for everyone—it’s literally impossible.  So you have to have your focus, pick your target audience, and go for it.  Part of why so much horrible fiction is out there is because some writers try to be everything to everyone at the same time, and the story suffers because of it.

But then you have Christians who insert themselves into the fictional works of other Christians.  (And it’s amazing how many people are making the mistake with the video series from Wood, in that they don’t even realize that there are fictional characters involved.  The videos are not about David, Jon, and Vocab—they are about Dennis, Jamar, and Giovanni, three fictional characters played by David, Jon, and Vocab.)

Back to my point: there are Christians who do not understand how stories work, but who demand that every story be turned into some kind of specific Gospel message that they would approve of.  These people are the reason so few Christian productions make it through Hollywood.  The story itself is sacrificed for the sake of the propaganda.  You don’t like it when non-Christians do it; why do you think they’d watch it when you do it?  On the other hand, when you do a well-written story, you can get people to think about and discuss those Christian themes because the message is attached to something that works as a story first.

Now, you don’t have to do that if your videos are didactic.  Those are teaching videos.  Everyone knows what they are getting into with those types of videos.  But if you’re doing a story, like Wood was doing, then you have to get the story first, to get the plot in sync with the message you are conveying, and not to sacrifice the story for the sake of the message.  (If you’re doing that, just do a didactic video since story is clearly not for you.)  For those who are concerned about the propriety of producing something with a story-emphasis, message-second focus, I would point out once again that God inspired the book of Esther without once having His Name mentioned in the text...

But this does lead me to the next point.  I’ve read some tweets and comments on YouTube where people have said they wouldn’t use the videos to evangelize their Muslim neighbors.  To that I say: “WHAT?!”  It’s a complete fallacy that you should be using any video to evangelize at all.  Telling people, “Go watch this video series” is not evangelism.  Do you really think if you’re standing before the throne of God and He asks, “In what way did you observe the Great Commission?” that you will satisfy Him by saying, “Well, I sent some people to YouTube to watch a James White video”?

Evangelism was designed to be interpersonal and relational.  Yes, sometimes mass appeals work.  Some people actually did become saved at a Billy Graham Crusade, for instance.  But by and large, the primary method of evangelism is when people talk to other people about the Gospel.  You have to do so if you’re going to be able to address where people are.  Just throwing out a cookie-cutter video isn’t going to address the specific questions and issues that specific people have.

Does this mean that I think videos are worthless?  Clearly not, or I would not have spent time to defend Wood’s video.  Rather, videos need to be used intentionally for specific reasons—just like books, and even passages from the Bible itself.  For instance, if someone asks you to show how Jesus was divine, would you tell him to read Judges?  If they were confused about the Trinity, would you have them read about the Tower of Babel?  No, you would address the specific concerns they have and send them to those particular sections.  And in doing so, you are not belittling the rest of Scripture or considering it less important or worthless.

In the same way, videos are just tools that can assist you in evangelism but do not take the place of evangelism.  And if you’re going to use these tools for evangelism, you need to know if it’s the appropriate tool to use at the appropriate time.  Your friendly Muslim neighbor who’s grown up in the West might benefit by watching James White tackle an issue with gentleness and respect, while his seventeen-year-old son who is dabbling in ISIS chatrooms and has heard an imam say the very things that Wood lampoons might completely ignore White but take notice because of Wood’s presentation.  People are not all the same, and when you evangelize you have to know which method will work with each person.

How do you do that?  By listening to the Spirit, ultimately.  There is a time to destroy and a time to build, and if you’re in a genuine relational ministry with your Muslim friends and spending time with God in prayer, in His word, and in His Church, He will lead you to when you destroy the false worldview of your friend and when you build up the truth of Christ.

So you do not need David Wood’s videos to do everything for you, to evangelize on your behalf.   No, you need to evangelize and Wood is just providing a tool that fits the scenario that is needed when you run into the hardened Muslims who need their worldview knocked down a peg or two.  If you don’t need those videos when you’re witnessing to someone, guess what?  You don’t need to send anyone to them!  You use the tools you need at the time you need them, and only a fool would get upset that a circular saw isn’t a cement mixer.

Hmm.  Maybe someone should have told Paul to write a metaphor like that.  But I guess he wouldn’t have had power tools.  Maybe he could have used, I don’t know, body parts or something.

Tom Schreiner on the spiritual gifts

Recently I was reading Tom Schreiner's new book, Spiritual Gifts: What They Are & Why They Matter (B&H 2018). His book is an irenic defense of cessationism. I should say I skimmed it, so I may have missed some things. 

I. Let's begin with some positives:

1. Chap. 1 has an evenhanded overview of the strengths and weaknesses of the charismatic movement.

2. Commenting on Acts 10:44-48, Schreiner says:

This is not an argument for baptismal regeneration; the point is that baptism with the Spirit and baptism with water are both initiatory events. The fact that Cornelius and his friends were baptized with the Spirit meant they were qualified to be baptized with water! (53).  

3. He uses Acts 16:16-18 to illustrate what Paul may mean by distinguishing between spirits (1 Cor 12:10).

4. A familiar crux is that tongues in Acts clearly seem to be xenoglossy whereas tongues in 1 Corinthians seem to be something else. Schreiner believes that tongues in 1 Corinthians are xenoglossy, too, and has a simple argument for harmonizing the two representations:

First, that those in Acts 2 understood the languages spoken doesn't prove that the gift of tongues is different. They understood the tongues because they knew the languages. The problem in 1 Corinthians is that no one was present who knew the languages spoken. It isn't the gift of tongues that was different; the situation was different (128).

II. In general, Schreiner's book is full of sanctified common sense. His analysis is beneficial and edifying even if you disagree with his primary thesis. That said, I'll turn to some disagreements:

1. Although he's branched out over the years, Schreiner's center of gravity is Pauline theology. He uses his interpretation of 1 Cor 12-14 as the primary frame of reference. He filters other NT data through his Pauline lens. 

His treatment of Acts 2 is cursory. There's no discussion, that I could see, of Jn 14:12. 

The result of his Pauline emphasis is to neglect non-Pauline paradigms of the spiritual gifts as well as imposing a Pauline interpretive grid onto non-Pauline material. But that's hermeneutically defective.

2. For instance, he denies that Spirit-baptism is a postconversion experience. He harmonizes passages in Acts by reference to Pauline pneumatology. As a result, he regards the delay in Acts 8 as anomalous.

I agree with him that as Paul defines it, Spirit-baptism is not a post-conversion experience. However, Schreiner just assumes that Luke and Paul are referring to the same phenomenon. By contrast, I think Luke in Acts 8 is using shorthand for supernatural manifestations of the Spirit–rather than Spirit-baptism in the sense of regeneration or spiritual renewal. 

3. On p22, I don't think he quite gets the point of the plural usage ("gifts of the Spirit"). Fee's argument is that this doesn't refer to a gift of healing. Paul isn't saying there are healers, in the sense of Christians endowed with the ability to heal. Rather, Paul describes each healing as a gift of God. 

On p89, Schreiner seems to appreciate that distinction. Yet that distinction undermines his case for cessationism, for on that interpretation, you didn't originally have healers in the ancient church, followed by the abeyance of that gift. There was never that contrast in the first place. Rather, there are miraculous healings. Same thing with xenoglossy and miracles generally.

4. Schreiner says:

Those with the gift of prophecy declare God's word…When Luke says that both your sons and daughters will prophesy (Acts 2:17-18), it probably means that both men and women will declare God's word, but it doesn't necessitate that they are all prophets, that they all have the spiritual gift of prophecy (95).

i) Acts 2 unpacks the definition of prophecy, not in terms of declaring God's word, but revelatory dreams and visions. But visionary revelation and verbal revelation aren't interchangeable categories. Images aren't words. 

ii) Dreams and visions can include a divine speaker or emissary (e.g. angel) who speaks on God's behalf. But sometimes dreams and visions are just images. 

iii) In addition, revelatory dreams can be literal or allegorical. Literal in the sense of representational (i.e. photographic realism) or allegorical in the sense of analogical symbolism. 

iv) The gift isn't the revelation itself, but the Spirit. The Spirit is given, who, in turn, sometimes grants Christians revelatory dreams and visions. 

v) Not coincidentally, the promise in Acts 2 is illustrated by revelatory dreams and visions in the course of Acts. So that's generally what's meant by "prophecy" in this context. 

5. On pp157-59, Scheiner argues that the Apostolate was temporary. I agree. But that depends in part on how we define our terms and concepts. Consider Keener's nuanced analysis:




Pace Keener, I think it invites confusion and abuse to say there are modern-day prophets, so I'd assiduously avoid that terminology. Still, it's necessary to engage more nuanced positions, like Keener's. 

6. Schreiner says:

Since prophecy is defined here as speaking the infallible word of God and since the church is built on the foundation of the apostles and prophets, there are no longer prophets today, since the foundation of the church has been laid. The sole and final authority of Scripture is threatened if so-called prophets today give revelations which have the same authority as Scripture.

If one adopts this definition of prophecy, for anyone to claim such a gift of prophecy today would constitute a threat and danger to the church. Such claims would compromise the unique authority of Scripture, and the potential for spiritual abuse and a cultic type of authoritarianism would be great (160-61). 

i) Given how Schreiner defines his terms and frames the issue, I agree with his conclusion. However, the issue can be recast:

ii) Even if we define prophecy as the infallible word of God, which is a reductionistic definition, his conclusion doesn't necessarily follow, since he fails to distinguish between public and private revelation. Consider the following:

26 Now an angel of the Lord said to Philip, “Rise and go toward the south to the road that goes down from Jerusalem to Gaza”...29 And the Spirit said to Philip, “Go over and join this chariot.” (Acts 8:26,29).

That's verbal revelation. So it seems to meet Schreiner's definition. An audible voice representing God. Speaking in sentences. 

But that's not a revelation for the church. It's not a revelation for humanity in general.

Rather, it's a highly topical, time-sensitive form of divine guidance. It's to and for Philip, for one calendar date. It was defunct a day later. 

iii) In addition, as I already noted, visionary revelation isn't synonymous with verbal revelation. If a Christian tells me they had a premonitory dream, that's not "the infallible word of God". Even assuming they indeed had a premonitory dream, that's not propositional revelation. Rather, it's nonverbal communication that requires interpretation to articulate what they saw. The dreamer must supply the verbal description. He must put into words what he saw in his dream. 

iv) And even if there was a speaker in his dream, unless the dreamer has verbatim recall, he will summarize or paraphrase what he heard. So there's a difference between what he was told in the dream and what he tells you.

v) Then there's the question of verification. Suppose a charismatic comes to me and says: "God told me to tell you to marry Jennifer". 

But since God didn't tell me that, there's no obligation for me to act on that secondhand claim. I didn't have the experience he purports to have. I'm not privy to his purported experience. Even if he knows what God told him, I don't know that God spoke to him. 

vi) Now, there can be veridical dreams and visions. Take synchronized dreams, where two different people have the same dream. 

Or dreams that come true. If the dreamer shares his dream with other people, before it comes to pass. 

vii) In addition, God is not the only supernatural agent. Sometimes a miracle is a test of faith. Sometimes you're suppose to disregard the miracle or revelation (e.g. Deut  13:1-5; Mt 24:24; 2 Thes 2:9; Rev 13:13-15).

7. Schreiner says:

How should we think about miracles and healings?…If a person has a gift of healing, it seems there would be a pattern of healing. And the healings should be on the same level that we see in the NT: healing of the blind, of those who are unable to walk, of those who are deaf, and of those who are near death. Claims to healing are often quite subjective: colds, the flu, stomach and back ailments, sports injuries, &c…The issue is that it is often difficult to verify that a miracle has truly taken place. It isn't clear to me that particular people have a gift of healing or miracles (164).

i) One problem is that Schreiner has bundled two or three distinct issues into one: Are there healers (do some Christians have the gift of healing)? Are these the same kinds of miraculous healing we find in Scripture? Are these verifiable?

ii) As I pointed out before, what if there never were healers? What if there wasn't a gift of healing in the first place? Then that's not a point of contrast between the NT church and the subapostolic era. 

iii) You could deny the ongoing existence of healers but affirm the ongoing occurrence of miraculous healing. Those are separable claims.

iv) What if God occasionally works through a particular individual, but that individual can't heal at will? Perhaps he can only heal when God tells him to lay hands on someone and pray over them. 

v) It's unclear what case-studies Schreiner has consulted. The standard collection is Craig Keener's Miracles: The Credibility of the New Testament Accounts.

He's updated that in "The Historicity of the Nature Miracles" in G. Twelftree, The Nature Miracles of Jesus.

In addition, Robert Larmer has two books on miracles which contain case-studies in the appendices: The Legitimacy of Miracle; Dialogues on Miracle.

There are other collections, but that's a place to start. 

8. Schreiner says:

Yes, God works miracles, but they are relatively rare (165).

i) Perhaps, but that depends on the frame of reference. Given tens of billions of human beings over the centuries, even if only a fraction experience miracles, that's still a lot of miracles.

ii) Moreover, some miracles may be invisible. Take a Christian who prays to God to prevent something. If it doesn't happen, was that a miracle? There's no evidence for a nonevent, but what if that nonevent is an answer to prayer?  

9. Schreiner says:

Perhaps God is pleased in cutting-edge missionary situations to grant the same signs and wonders we see in the NT era (165).

Now that the church has the authoritative guidance for faith and practice in the Scriptures, the gifts and miracles which were needed to build up the early church are no longer needed, and they are not common. This is not to say, however, that God never does miracles today (167).

But these two claims are tugging in opposite direction. If a new missionary situation is in some measure a repetition of establishing the church in the 1C Roman Empire, then by Schreiner's own argument, we might expect similar phenomena.

10. Schreiner says:

Last, I think it is significant that the great teachers whom God used to bring about the Protestant Reformation were cessationists…They would have loved to see signs and wonders and miracles like there were in the apostolic age (167).

What about prophecies attributed to John Knox? What about reported miracles among the Covenanters and the Huguenots?

Thursday, June 14, 2018

Bullitt reboot

Recently, in reference to the kerfuffle over the Islamicize Me series, James White characterized some of his critics as "assassins". Interesting choice of words. Normally, "assassin" has–shall we say?–a slightly pejorative connotation (unless you work for the Mafia). Yet I must assume that White was actually using "assassin" as a term of endearment, given his prooftexts for how a Christian apologist ought to comport himself: Always being ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence (1 Pet 3:15); The Lord’s bond-servant must not be quarrelsome, but be kind to all, able to teach, patient when wronged, with gentleness correcting those who are in opposition (2 Tim 2:24).

Unfortunately, White didn't name names, which leaves us in breathless suspense. I'll be terribly disappointed if I didn't make the cut. Assassins can be hip and cool. Consider the stylish driver of the muscle car in Bullitt, with his nappy black suit and leather gloves. In fact, this might be an opportunity do a reboot of Bullitt to cap the Islamicize Me series. Snipers! Beautiful broads (Jacqueline Bisset). High-speed chases!

I volunteer to play the driver of the 1968 Dodge Charger R/T. Spencer can be the triggerman in the passenger seat, with the sawed-off shotgun, Wood will reprise the role of Frank Bullitt, in the 1968 Mustang GT, while White can play the Johnny Ross character. And if White declines the honor, we'll cast Al Pacino or Christopher Walken to play White.

Humor aside, the main thing I find so striking is how hostile White is towards Wood and Spencer compared to how chummy he is towards Muslims. He acts like Wood and Spencer are the enemy rather than Islam. How did Muslims become the good guys while Acts 17 & Jihad Watch are the bad guys?

I Want Consistency Too

In his condemning of Islamicize Me, James White said https://youtu.be/eUUDEZz0yiY?t=52m1s

It is the portrayal of obviously sinful action. 

Yet on Twitter, someone jokingly suggested that he show clips from Islamicize Me to the class at TMS, and White responded (source):

There are few of the episodes I could actually show in public. The adoption one possibly.
Because Dr. White has been so adamant that consistency is one of his primary goals, then we must conclude by this that he believes kicking your adopted son out of the house in the middle of the night with no shoes on his feet is not obviously sinful.  I mean, if it was obviously sinful then surely he would not have excluded it.

I wonder if his elders know he holds to that position?

A deliberate strategy of ambiguity

https://www.nationalreview.com/2018/06/ross-douthat-book-to-change-the-church-pope-francis/

Help Melinda Penner Of Stand To Reason

She's been part of Stand to Reason since helping Greg Koukl found it twenty-five years ago. She had an accident last year and needs financial help. Here's a GoFundMe page for her.

Wednesday, June 13, 2018

See no evil

Part I: The story so far

As many people are aware, there's been a debate between James White vs. David Wood, Vocab Malone, and Jon McCray over the latters' "Islamicize Me" videos. On the offchance someone isn't aware, here's the story so far, at least the major bits, as objectively as I know how to put it.

Trust is earned

Readers have noticed that Abraham seems to be a bit distrustful regarding God's protection and promises. He tells half-truths about his relationship to Sarah to protect himself (thereby putting her at risk!), and he tries to fulfill the promise on his own by fathering a child by her handmaid. This despite the fact that he certainly has evidence for God's existence (e.g. audible voice, theophanies, revelatory dreams). 

Perhaps he'd be this way anyhow, but his insecurity may be due to the fact that Abraham was a lifelong pagan before God summoned him from Ur. Pagan gods are fickle and faithless. You can't count on them to keep their promises–assuming they even deign to make promises. Pagan gods betray their fellow gods. 

So it may be that Abraham had to overcome his inbred suspicion regarding Yahweh's bona fides. He never met a God like this before! He had to unlearn what he expected from gods. 

We're so used to the Bible that we can miss the revolutionary nature of biblical theism. Take the creation account. A universal God who preexists creation. Paganism didn't have a universal God, but many territorial gods. Likewise, in paganism, the world preexisted the gods. And the world might well outlast the gods. Try to read the Bible through pagan eyes, and see how revolutionary it would be to ancient Near Easterners. 

"Obey your leaders"

17 Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you (Heb 13:17).

V17 is often quoted without regard to the literary and historical context. But what was the basis for their authority, and how does that relate to our modern situation? Let's go back to v7: 

7 Remember your leaders, those who spoke to you the word of God. Consider the outcome of their way of life, and imitate their faith. (Heb 13:7).

That apparently refers to Christian leaders who founded the congregation. They've since died. And 13:7 points back to Heb 2:2-3:

3 how shall we escape if we neglect such a great salvation? It was declared at first by the Lord, and it was attested to us by those who heard, 4 while God also bore witness by signs and wonders and various miracles and by gifts of the Holy Spirit distributed according to his will (Heb 2:2-3).

The leaders in 13:7 seem to be the same group referred to in 2:2-3. So what qualified them to be leaders? That passage grounds their message in a chain-of-custody. They were eyewitnesses to the ministry of Christ. That includes the Eleven disciples. However, thousands of people in Palestine–both Jews and Gentiles–had firsthand knowledge of Christ's public ministry. So initially there was a large pool of informants. But by the time Hebrews was written (c. 60s?), that generation is beginning to die off.

The leaders in v17 succeeded the leaders in v7. But presumably they were taught by the eyewitness generation. Similar to Lk 1:1-4. 

This was before the NT canon had been collected and widely disseminated. Many Christians were illiterate. Few Christian owned private copies of the Bible. 

In a sense, Christians with firsthand knowledge of Jesus were like living, walking New Testaments. You had an oral Gospel. In some measure, the Gospel was transmitted by word-of-mouth.

But of course, the generation with direct knowledge of the historical Jesus was dwindling. That would be replaced by the NT. 

Nowadays, clergy and laity have the same source of information. So they don't have the same kind of authority. 

Robert Spencer on the “Islamicize Me” controversy

https://www.jihadwatch.org/2018/06/the-islamicize-me-controversy-is-it-wrong-to-mock-islam

I don't agree with everything he says here, but it's useful to hear his side of the argument since White fingered him in one of the DL's about the “Islamicize Me”. In addition, Spencer is a brave, heroic figure who merits our support.

An Unanswered Question


In the comments on my initial post, I posed a question that has not been answered yet.  It’s not overly surprising given that really none of my posts have been answered yet at all by those who made the charges against Wood, Malone, and McCray (although I’m grateful for the readers of Triablogue who have discussed them nonetheless), but I wanted to highlight this particular question because I think it is important in determining consistency, which is not only important but also is a primary focus of those who have been attacking the videos.

My specific question was this: 
…have you ever watched a movie or TV show where a character was murdered in the show? Murder is sick and perverted. Was the movie or TV show sick and perverted because it happened to one of the characters? I mean, I'm not talking about gorey [sic] movies. Think about John Wayne westerns where the bad guy kills someone which is why John Wayne has to go after him.
Is that immoral? Or do you give it a pass. Because it seems to me that murder is actually a sin…
When a murder is staged for a play, movie, or television show, we do not condemn that as sin, because it’s obvious that the actual actions that are being done are not, themselves, sinful.  For example, pulling the trigger of a prop gun aimed at another person, having a blank go off, and even simulating blood on a person’s shirt, are all actions that are not sinful.  But these non-sinful actions are metaphorical representations of an actual sinful action.  They do not somehow take on sinfulness simply because the actual action would have been sinful, because no one committed the actual action.

If we do not condemn videos that show murders, or theft (such as a bank heist), or even movies that contain jaywalking (for we are supposed to obey non-sinful laws) then what is the basis by which we condemn Wood’s videos?  Again, the two videos that are getting the most flak over are the urination video and the breastfeeding video.  But the actual actions that they did are as follows: in the first case, they squeezed apple juice through a squeeze bottle.  In the second, they drank cow’s milk while sitting in front of a fully clothed woman.  Clearly, neither of those actions are sinful themselves.

But equally clearly, those actions are representing other actions, which some people might claim are sinful (I still have not seen any actual evidence that they are sinful, but that’s a different topic).  The actors are simulating urine and breast milk respectively.  Yet if simulating a murder does not make an action immoral, then why would simulating urine or breast milk make an action immoral, even if the urine and breast milk were actually sinful in and of themselves?

But I’m actually going to up the ante a bit.  What is the most grievous sin you can imagine?  And yes, it’s okay to put on your Sunday school caps, because the answer is the crucifixion of Jesus Christ.  So, I ask: is it sinful for movies like the Jesus movie, or the Passion of the Christ, to depict the crucifixion of Jesus Christ on the cross?  The perfect, unblemished Lamb of God being put to death at the hands of sinful man—there is no greater sin possible!  If simulating that does not transfer guilt onto the actor, then what would?

Consistency demands an answer here.  If you oppose Wood’s video, do you also oppose every single form of media that depicts sinful actions?  If we go to your DVD collection, are we going to find movies with any violence in them, including minor violence (after all, it is sinful to unjustly strike another person)?  Will we find books on your shelf that have characters who lie?  Will we find video games with characters who are evil in them, even if just the ones that kidnapped the princess who’s at the end of the level?

Are you consistent?  Do you condemn all those things?  Do they offend you, or is it only your brother in the Lord who you feel offense toward? 

Are you consistent with your judgment or not?