Saturday, May 04, 2013

Sports teams

In the past, the names of sports teams have often been racist, sexist, and homophobic–promoting a culture of violence.

Here’s a list of approved names (and corresponding mascots) for high school hockey, lacrosse, football, and wrestling teams.

The Battling Bambis

The Howling Chihuahuas

The Feisty Fawns

The Gutsy Guppies

The Scrappy Hamsters

The Killer Kittens

The Spunky Puppies

The Terrible Turtles

The Raging Teddy Bears

The Rabid Bunny Rabbits

Earliest Nomina Sacra

The image at right is from here.

The “Meta-Data” of Earliest Christian Manuscripts

The Continuing Debate:

The “nomina sacra”, a set of words given special treatment by copyists in ancient Christian manuscripts, continues to be a subject of debate about what the practice signifies and how it originated. The words in question are written in a unique abbreviated form with a curious horizontal stroke placed over the abbreviation. The earliest and most consistently treated words are the Greek words for “God,” “Lord,” “Jesus,” and “Christ. These words are written as nomina sacra in the earliest clear instances of them in Christian manuscripts, which take us as far back as the second century CE.

Friday, May 03, 2013

Bloodness martyr complex

Poor little Randal Rauser is suffering from a bloodless martyr complex. He’s covered himself in bandages, but when you peel back each bandage, there’s soft pink skin underneath.


If you’re going to cultivate a martyr complex, at least have the scars to show for it.


Over the past year I’ve been under attack by a handful of Calvinists who have attempted (among other things) to ensure that I lose my job. Their attacks have been characterized by quote-mining, misrepresentation, and outright deception.

I always appreciate the unintentional self-incrimination of defendants who say they’ve been “attacked” when you provide lengthy verbatim excerpts documenting their views in their own words, complete with links to the full text.


I’ve also been accused of denying substitutionary atonement simply because I don’t accept penal substitutionary atonement as a theoretical account of the mechanism of atonement. Sadly, my attackers are apparently unable to grasp such theological nuance or to conceive of thoughtful evangelicals differing with their Calvinist views.

If Calvinism is the last-standing theological tradition that still upholds penal substitution, then so much the better for Calvinism and so much the worse for all the others.

BTW, I happen to agree with Rauser. Like him, I don’t accept penal substitutionary atonement as a theoretical account of the mechanism of atonement. Rather, I accept penal substitutionary atonement as the teaching of Scripture.


And to cap it off I’ve been called things like “apostate” and “God hater”.

One mark of intellectual charlatans like Rauser is when they quote one or two-word conclusions without giving the supporting arguments.


For example, I’ve been accused of denying inerrancy even though I have explicitly endorsed inerrancy (properly defined) as in my article “Errant statements in an inerrant book.” (I know these attackers must be familiar with this article because they seem to document whatever I write with meticulous precision.)

Rauser’s “explicit endorsement of inerrancy” is pure sophistry. That may snooker credulous seminary administrators, but gullibility is not a theological virtue.

Once again, Rauser lays the blame squarely on the shoulders of those malevolent Calvinists. And to prove his point, here’s a review by a notorious Internet Calvinist:


But what about the Bible? Rauser’s defenses of Scripture are sure to leave some Christians dissatisfied. While it is true that he makes an effort to disabuse Loftus of his severely critical interpretations, his concessions with respect to the problem of Old Testament violence and biological evolution give the impression that there is something strange about holding to the authority of Scripture in this day of age. Why not just jettison it and search for a more adequate revelation of God? Rauser maintains that despite Scripture’s oddities, God is a supremely competent author, but if Loftus has achieved anything in this book, it is that he creates some prima facie reasonable doubt for this claim.


There you have it. A deceptive Calvinist who’s waging a personal vendetta against Rauser.

Wait a minute. Adam Omelianchuk is actually a critic of Calvinism. So you don’t have to be a Calvinist to see through Rauser’s sham inerrancy.

Thursday, May 02, 2013

Tasmanian Devils at dinnertime

In the fetid atmosphere of militant atheism, there’s been a recent resurgence of efforts to deny the historicity of Jesus. There have been Christian works written to refute this retrograde trend. However, that’s almost superfluous considering how these works are trashed by their fellow infidels. It’s like watching Tasmanian Devils at dinnertime:


Natural law and homosexuality...

http://baylyblog.com/blog/2013/04/natural-law-and-homosexuality

Ridgley on the Trinity

http://paulhelmsdeep.blogspot.com/2013/05/ridgley-ii.html

Universal preschool

In his State of the Union speech, Obama proposed universal preschool. Liberals are suckers for nice-sounding programs.

There are two ways of interpreting Obama’s motives. The most charitable reading is that he views this is an issue of fairness. It’s unfair that some kids have access to preschool, but other kids don’t. Liberals have a cookie-cutter view of fairness.

The less charitable reading is that this is a calculated effort to weaken the bond between parents and children. Effectively make all kids wards of the state. Another move to empower the almighty state. Make everyone a pawn on the statist chessboard, except for the ruling class, which gets to move the pieces.

Children between the ages of 3-5 don’t need preschool. They need parents and grandparents. They need unstructured playtime. They need the freedom to explore the world on their own.

However, preschool is appealing to working parents because it’s “free” babysitting. Of course, you still pay for it through the backdoor.

Liberals have a wonderful circular scam. They make the cost of living so high that both parents must work outside the home. That, in turn, requires childcare by someone other than the parents. It makes parents dependent on gov’t to supply an artificial need which gov’t created in the first place.

The illogical left

The long and short of it is this. Jason Collins still claims to be a Christian even though he is openly gay. ESPN asked Broussard to comment on Collins’ claim that one can be both gay and Christian. Broussard answered the question politely and boldly, and he did so as a Christian. In fact, I think he said pretty much what I would have said if I had been asked such a question. You can watch the exchange above, but here’s Broussard in his own words:

Personally, I don’t believe that you can live an openly homosexual lifestyle or an openly, like premarital sex between heterosexuals. If you’re openly living that type of lifestyle, then the Bible says you know them by their fruits. It says that, you know, that’s a sin. If you’re openly living in unrepentant sin, whatever it may be, not just homosexuality, whatever it maybe, I believe that’s walking in open rebellion to God and to Jesus Christ. So I would not characterize that person as a Christian because I don’t think the bible would characterize them as a Christian.


I’d just like to make an observation about the Broussard kerfuffle. Predictably, his statement elicited knee-jerk condemnation from the liberal establishment. Liberals react and emote rather than think.

What I’d like to point out is that the apoplectic response is irrational even on–indeed, especially on–liberal terms. Notice, at least from what I’ve that the question at issue wasn’t whether sodomy is wrong, but whether sodomy is Christian. Given Christianity, sodomy is wrong. Sodomy is incompatible with Christianity. The question was posed in terms of Christian theology and ethics. That was the frame of reference.

Keep in mind that this is something liberals, especially secular liberals, agree with. If they stopped long enough to wipe the spittle from their lips and think about it, they share Broussard’s view that Scripture condemns sodomy. Considered on Biblical grounds, homosexual behavior is opposed to Christian morality.

Indeed, that’s one of the politically correct reasons that liberals and atheists reject the Bible. They say the Bible is “homophobic.” “Intolerant.” It has this “oppressive, backward code of conduct. They cite that as a reason to reject the Bible. They cite that as a reason to reject Christianity.

In substance, Broussard is saying the very same thing Richard Dawkins is saying.

Of course, there’s a difference: Broussard believes the Bible while Dawkins disdains the Bible, but they both agree on what traditional Christian ethics teaches regarding homosexual conduct.

So why the livid reaction to Broussard’s statement? Because liberals have a conditioned reflex when it comes to its mascotts. But by attacking Broussard, they unwittingly engage in self-condemnation. They are implicitly condemning liberals who condemn Christian ethics for the very reasons Broussard gave.

Helping Roger Olson Become (Even More) Irenic

Roger Olson is big on being irenic. Part of what's involved in being irenic is understanding your opponents position, and stating it charitably. When he talks about unconditional election, his inability or unwillingness to understand the position or state it charitably seriously impair his ability to be irenic. Since Olson claims his goal is to be irenic and properly represent his theological opponents, Triablogue would like to offer him help in that area. (So Roger, pay attention, this is for your good.) Olson writes,
Contrary to what one respondant claims, classical Calvinism does believe that God’s election of persons to salvation is absolutely unconditional.  To say it is not absolutely unconditional because it is based on God’s “good pleasure” does nothing to ease the problem. What causes God’s “good pleasure” to be found in electing one person and not another to salvation; I have read literally scores of classical Calvinist authors on this very subject (from Calvin to Piper) and found no hint of any answer to why God chooses one person and rejects another. The answer is always an appeal to mystery or something like “God has his good reasons” (without any suggestion what they might be) or “according to his good pleasure” which doesn’t even begin to answer the question. Jonathan Edwards was consistent in admitting it is an arbitrary choice on God’s part. I just wish more contemporary Calvinists would admit that.
1. Olson wants unconditional election to be absolutely unconditional. That is, conditioned on nothing. He seems to think that it can't be demonstrated that it's conditioned on something. It's trivial to demonstrate election is conditional on something. God elects according to his plan and for a purpose, and according to his will. Absent the plan and the purpose, there would be no election.

 2. Olson's response to (1) is that this "does nothing to ease the problem" because Olson has "found no hint of any answer to why God chooses one person and rejects another." But this (illicitly) shifts the issue from metaphysics to epistemology. Indeed, to the limits of human knowledge. The first question is: "Is there something election is conditioned on." We answer, "Yes; God's plan, purpose, and pleasure." Olson's response: "That doesn't answer the question. Why does God's plan, purpose, and pleasure select for one person over another." But that's a different question. Or does Olson hold to this principle:

 PRINCIPLE 1 = X is conditioned on (or grounded in) Y if and only if we know why or how X is conditioned (or grounded in) Y.

 Other than endorsing some strong form of anti-realism, or seriously overestimating the scope of our knowledge (cognitive arrogance), why believe PRINCIPLE 1?

 3. Olson seems to suggest that Reformed theology (I use 'Reformed' purposefully; I know Olson's qualms with it) has confessed only that God elects according to "his good pleasure," otherwise, "it's a mystery." First, a historical point. Unconditional Election, as presented in response to the Five Articles of Remonstrance, is at pains to say God does not elect based on any condition for salvation, such as foreseen faith or good works. Arminianism had endorsed the former, and is arguably logically committed to the latter. The main concern is God electing according to foreseen faith in the believer, or meeting some other condition of salvation.

 Second, let's look at two Reformed confessional statements. First from the Westminster Confession, second from the Canons of Dort:

  WCF notes the choice is made: “according to His eternal and immutable purpose, and the secret counsel and good pleasure of His will.”

  Canons of Dort teach: “For Scripture declares that there is a single good pleasure, purpose, and plan of God’s will, by which he chose us from eternity both to grace and to glory, both to salvation and to the way of salvation, which he prepared in advance for us to walk in.”

 So why does Olson, Mr. Irenicism himself, always and only focus on "good pleasure"? These confessional statements also say God elected according to a "purpose" and "counsel" and "plan" according to which God choose us. To respond that the things God plans according to purposes and counsels give God pleasure does not entail that plans, purposes, and counsels collapse into, or are identical to, "good pleasure," where the latter is usually construed voluntaristically and lacking in any reason.

 Here's a question: How is election arbitrary? Can a choice that is planned, has a purpose, and was made through a counsel be arbitrary? Perhaps, it would be if one endorsed this principle:

 PRINCIPLE 2 = A choice made according to a plan, for a purpose, and through counsel is not an arbitrary choice in and only if we know the details of the plan, the exact purpose, and what the counsel consisted in.

 But why accept PRINCIPLE 2?

 So, since Olson now knows that Reformed theology states that God's choice to elect some sinner is based on a plan, has a purpose, and was made according to a counsel, he cannot continue to say Reformed theology always and only punts to good pleasure; otherwise, mystery. To be sure, there is some mystery, in that we don't know the reasons or details of the plan, or what the exact purpose is. But there is no mystery that God elects according to reasons, and for purposes. So, there is no mystery that there is a reason. There's a mystery as to the exact details. But a lot of things are mysterious in this way. We take a lot of things on the testimony of scientists, and it would be foolish for most of us to claim we know "the details" and "inner workings" of the theory or phenomena we believe is the case.

Francis Collins' testimony

Wednesday, May 01, 2013

Our banana republican prez

http://www.foxnews.com/politics/2013/04/26/officials-found-guilty-in-obama-clinton-ballot-petition-fraud/print

Calling Islam...Islam

http://frontpagemag.com/2013/bosch-fawstin/calling-islam-islam/print/

Gay Rites

http://www.claremont.org/publications/crb/article_print.asp?articleid=2058

Are Christians hypocritical to support the death penalty?

http://bnonn.thinkingmatters.org.nz/are-christians-hypocritical-to-support-the-death-penalty/

Final frontiers in marriage equality

http://www.telegraph.co.uk/news/newstopics/howaboutthat/5972632/Woman-getting-married-to-fairground-ride.html?fb

Speak Up

It's not surprising when a liberal web site, like Slate, has mostly liberal commenters in its threads. I'd like to see more of a conservative presence there, but the dominance of liberals isn't surprising. However, you wouldn't expect most commenters to be liberal at a conservative site, like National Review. And I don't think most commenters there are liberal. But liberals do have a disproportionately high presence at many such sites. Some of the threads I've recently seen at National Review are what prompted me to write this post.

In one thread, a conservative there commented on how liberals had been bused in to post comments. Another poster said something to the effect that liberals on welfare have more time on their hands to do something like post in online forums. It's true that people often are bused in to online forums and other contexts. And it's true that welfare recipients and other people who are home a lot tend to be liberal. But I doubt that either explanation, or a combination of such explanations, even comes close to entirely explaining what's going on.

For example, there will often be a thread with, say, ten people commenting. Four of them are liberal. Even if those four were bused in, are welfare recipients, etc., it's not as though outnumbering four people by a large margin should be difficult for conservatives to do in a context like the National Review web site. Yet, it frequently doesn't happen. Often, to make the situation even worse, the conservatives who do post aren't posting as often, aren't making as much of an effort to argue for their position, and so forth. In the thread with ten participants, the four liberals will say more than the six conservatives and will make more of an effort to argue for their position. Or one conservative will make a significant effort to support his side of the argument, but the other five won't. Or something like that. It isn't just a matter of liberals being so active at a site like National Review. It's also a matter of conservatives being so inactive relative to their potential.

I've seen a lot of explanations offered for the sort of tendency I've described above, and there's some merit to those explanations. I've already mentioned some of them (busing in efforts, liberals tend to be home more). Another explanation often put forward is that liberals are more concerned about politics. They tend to be less religious, so politics is some sort of equivalent to religion for them. Liberals put the sort of effort into politics that conservatives put into other aspects of life, like religion. Though explanations like these do have some merit, they're insufficient.

Take the last explanation I mentioned. Yes, liberals are less religious, and that does explain the tendencies I'm describing to some extent. But why do the same tendencies show up in so many other contexts? For example, I often see threads at Christian apologetic web sites that are an equivalent of what I've described above regarding National Review. Five people are posting in a thread, and two of them are atheists. Or, worse yet, four of the five are atheists. The fact that only five people are posting is part of the problem. And, apparently, all of the Christians who aren't posting think it's not a problem for them to be uninvolved while they let a small handful of other Christians do all of the work. I frequently see threads at apologetic and other religious web sites, not just at political sites and in other less religious contexts, where Christian participation is absurdly low and highly disproportionate to the level of participation by non-Christians. Why?

The problem isn't just that liberals, atheists, and others who are wrong are so active. There's also a problem with conservatives, Christians, etc. being so inactive.

Apparently, one of the reasons why the Democrats did so well in the 2012 election was that they were so active online (contacting people on Facebook, sending out emails, buying ads at popular web sites, etc.). The Republicans didn't make as much of an effort, even though many of the potential voters were so open to being influenced. It's even more appalling when Christians allow themselves to be outperformed. More is at stake.

Part of the problem is that conservatives, including conservative Christians, have tended to overestimate their position in society. They've been complacent with their majority status, or they've thought of themselves as a majority when they haven't actually been one. Minorities often fight harder. Being cornered sometimes has that effect on people. Even as liberals become a majority on some issues, like homosexual marriage, they retain some elements of the minority mindset. And their conservative opponents keep thinking like a majority in some ways, a majority that's largely presumptuous, apathetic, complacent, and lazy.

Then there's the problem of being too slow to adapt to changing technology and social expectations. A Christian web site will give itself a facelift, perhaps improving its appearance and starting to have a Twitter account, for example. But the behavior of the site's owners doesn't change much. They're still too slow to notice societal trends, too shallow in how they address issues, too unwilling to interact with opposing positions in depth, etc. Their web site's facelift doesn't amount to much.

Part of what we need to do to adapt to the changes occurring in the world around us is to get more active online. That's where the technology is headed, and that's where people are. Complaining about it doesn't make it go away. If you'd prefer to spend more time offline, then too bad. God placed you in the twenty-first-century world, with its technological advances and unprecedented access to information. I suspect that the large majority of you live in a wealthy nation with a lot of technology, political freedom, and other advantages. You have opportunities that people living in other times and places haven't had. To whom much is given, much is required. Our responsibilities are largely of an intellectual nature. We have such easy access to information through books, web sites, etc. In addition to being involved in praying, reading the Bible, and other common Christian disciplines, you should be participating in online forums frequently (discussion boards, blogs, Twitter, and whatever else). Do you regularly make an effort to participate in such things? When you see a thread at a political web site about homosexual marriage, and the liberal participants have a disproportionately high presence in the discussion, do you just remain silent? Or do you speak up? When you see a Christian at an apologetics web site carrying on a discussion with an atheist (or two, three, or four atheists at once, as often happens), do you just sit back and watch? Or do you get involved? Do you help your fellow Christians carry the burden, or do you just let them do all of the heavy lifting? Why don't you give up some of the time you spend on sports, movies, housework, etc. in order to do more important things, including spending more time in online discussions about issues that are significant? Since so many of the most important issues in life are discussed online more than they are offline, and people are spending more time online than they used to, shouldn't your behavior change accordingly?

Tebow and Collins

(Source)

Tuesday, April 30, 2013

Assessing AHA

In this post I’m going to give my impressions of AHA. I don’t have an in-depth knowledge of AHA, so this is very provisional.


As abolitionists, we make no compromises, nor do we adopt a moderate or incrementalist position when it comes to the abolition of human abortion. We believe abortion is the most vicious act of dehumanization and oppression ever practiced in human history, and we advocate for its immediate and total abolition. We do not believe that the planned-and-paid-for-murder of an unborn human being is ever morally justified. Abortion is never the right choice, never the only option, and never the best solution to any situation.


This statement bundles two claims into one, so we need to distinguish them to assess them separately.

i) One is a claim concerning strategy and tactics: “nor do we adopt a moderate or incrementalist position when it comes to the abolition of human abortion…We advocate for its immediate and total abolition.”

ii) I’m inclined to disagree with this position. Given the current and foreseeable political climate, I don’t think the immediate and total abolition of abortion is politically feasible. I wish it were so, but it’s not. So I think an incrementalist strategy is the only realistic strategy.

However, I think AHA distinguishes between thinking that incremental results are likely going to be the way it goes, and incremental changes being our aim.

iii) I’m also concerned that the “uncompromising” strategy of AHA will lead to disillusionment, just as some conservatives surrendered on the cultural wars when the Reagan Revolution and the Moral Majority failed to achieve its goals. If you set the bar too high, people give up.

iv) We also need to distinguish between “compromise in reference to process and compromise in reference to principle. Compromising on strategy and tactics is not a moral compromise. Strategy and tactics are means to an end, not an end in themselves. These are inherently pragmatic and adaptable.

v) I don’t think the prolife movement should set targets, viz. targeted goals, where you specify what you expect to achieve or aim for. Problem is, you don’t know in advance what is doable until you try to do it, so I think it’s better to just do as much as you can rather than aiming for an abstract target. The goal should be do accomplish as much as you can every year.

vi) But in fairness to AHA, some things can be said in favor of their strategy/tactics.

I think one objective of AHA is to force nominally prolife politicians who pay lipservice to the prolife cause by casting free votes and rhetorically posturing to actually do something that makes a difference. Take effective action.

vii) I believe AHA also thinks the incrementalist strategy fosters a complacent attitude which results in some prolife organizations becoming irrelevant self-perpetuating self-employment agencies that take in donations to pay the staff, but have little to show for the investment in terms of concrete progress.

I’m not qualified to comment on that negative assessment. And I don’t think prolife organizations like the Life Training Institute are a waste of time and money. It’s doing important work by intellectually equipping believers.

I respect both Scott Klusendorf and Alan Maricle. I feel no need to choose one over another. Both are doing fine work.

Like any coalition, the prolife movement has internal tensions. Joining forces with prolife Catholics is a double edged-sword. By refusing to allow for artificial birth control, Catholics make the public case against abortion far harder. Evangelicals who are joined at the hip with Catholics suffer accordingly.

viii) The aggressive tactics of AHA is doubtless a turnoff for some people. However, I suspect that AHA is borrowing a page from other activists, agitators, and pressure groups. Jewish, Black, and Latino activists, LGBT activists, feminists, environmentalists, animal rights activists, and food police employ confrontational, in-your-face tactics which may be off-putting, but are also quite successful in advancing their respective causes.  So AHA may feel the same basic approach should be deployed in the interests of the babies.

Many Americans have no moral center. Just as they can be bullied into taking the wrong position, they can be bullied into taking the right position. It would be preferable if they did the right thing for the right reason, but it’s better to do the right thing for the wrong reason than doing the wrong thing.

ix) Beyond the process issue is the question of whether abortion is wrong under all circumstances (“Abortion is never the right choice, never the only option, and never the best solution to any situation”). I myself think abortion is justifiable in cases where both the mother and child would die absent medical intervention. I think the double effect principle is a valid ethical distinction. In addition, you have hard cases like anencephalic infants.

But elsewhere, AHA does make allowance for therapeutic abortions, narrowly defined:


So I probably agree with AHA.

x) In politics (as well as other situations), it’s often prudent to demand more than you expect to receive. That gives you some bargaining room. In politics, you usually get less than you demand, so if you demand less, you get less than if you demanded more. If you demand more, you will get less than you demanded, but you will still get more than if you demanded less at the outset. At least, that’s how it often works out.

xi) AHA has been branded “anti-Catholic.” To begin with, I can hardly fault AHA for being too evangelical or evangelistic.

xii) Moreover, Francis Beckwith is both a leader of the prolife movement as well as an aggressive proselytizer for Roman Catholicism. Well, if Catholics can combine prolife activism with proselyzing for their faith, why not AHA?

xiii) Furthermore, I’ve read accounts in which Catholics were using the Rosary as a weapon to shout down AHA street evangelism. Here’s a reported example:


Well, tolerance is a two-way street. If Catholic critics of AHA have weaponized the Rosary, then they are in no position to complain about AHA. And I seriously doubt their bishops would approve of their obnoxious conduct. 

The new Shepherding Movement

In this post I’m not taking sides on AHA controversy. I’m just commenting on an objection to AHA.


Below is a guest post from Justin Edwards. Justin was one of the leaders of the Abolitionist Society of North Carolina, a chapter of the larger AHA movement. Justin is married to Jennifer, and they have three children.

So to anticipate one objection, yes, I am still an abolitionist, but no, I no longer endorse or support AHA.

AHA claims to be under the authority of the local church, yet the church many of them are a part of is not a local church ruled by, led by, taught by, or equipped by elders, which Jesus Christ has appointed to shepherd His Church realized in the local church (Hebrews 13:7, 17; 1 Peter 5:1-11; 1 Timothy 5:17). Nor is this a church plant that was established under the authority of another local church, nor are the members at Door of Hope sent out to do any work of the ministry they claim to be doing. This is where their orthodoxy affects their orthopraxy in a negative way. They are in no way “subject to the elders” (1 Peter 5:5) and in no way can they “obey their leaders” (Hebrews 13:17) because they have no leaders (elders).


What is the scope of elder authority? If a Christian prolife organization must be authorized by church elders, what other things must their elders authorize? Did elders arrange Justin’s marriage to Jennifer? Does Justin require permission from his elders for the number of children he’s allowed to have?

The blanket appeal to elder authority which critics of AHA resort to reminds me of the Shepherding Movement. We’ve been down that road before. It doesn’t end well.

Honor the emperor

In this post I’m not taking sides on AHA controversy. I’m just commenting on an objection to AHA.


Below is a guest post from Justin Edwards. Justin was one of the leaders of the Abolitionist Society of North Carolina, a chapter of the larger AHA movement.

So to anticipate one objection, yes, I am still an abolitionist, but no, I no longer endorse or support AHA.

AHA claims to be under the authority of the local church, yet the church many of them are a part of is not a local church ruled by, led by, taught by, or equipped by elders, which Jesus Christ has appointed to shepherd His Church realized in the local church (Hebrews 13:7, 17; 1 Peter 5:1-11; 1 Timothy 5:17). Nor is this a church plant that was established under the authority of another local church, nor are the members at Door of Hope sent out to do any work of the ministry they claim to be doing. This is where their orthodoxy affects their orthopraxy in a negative way. They are in no way “subject to the elders” (1 Peter 5:5) and in no way can they “obey their leaders” (Hebrews 13:17) because they have no leaders (elders).


As long as he’s quoting 1 Peter, what about the second chapter:


13 Be subject for the Lord’s sake to every human institution, whether it be to the emperor as supreme, 14 or to governors as sent by him to punish those who do evil and to praise those who do good. 15 For this is the will of God, that by doing good you should put to silence the ignorance of foolish people. 16 Live as people who are free, not using your freedom as a cover-up for evil, but living as servants of God. 17 Honor everyone. Love the brotherhood. Fear God. Honor the emperor. 18 Slaves, be subject to your masters with all respect, not only to the good and gentle but also to the unjust.

Does Justin obey the emperor? I don’t mean, does he obey the President of the United States. Is he in submission to an emperor? Isn’t that what Peter commands? Submission to an emperor?

The authority of a US president is hardly equivalent to the authority of a Roman Emperor. Not on paper.

In no way can he obey the emperor because he has no emperor to honor.

Does Justin obey his slave-master? Isn’t that what Peter commands?

In no way can he honor his slave-master because he has no slave-master to obey.

On the face of it, isn’t Justin guilty of selectively prooftexting 1 Peter?

If contemporary Christians are obligated to institute elder-led churches, are contemporary Christians obligated to reinstitute slavery and reinstitute imperial government? 

Why does Justin tacitly assume that what Peter says about elders is transcultural, but what Peter says about emperors, slaves, and slave masters is culturebound?