In the past few weeks, I have had numerous on-line interactions with YECists (Young Earth Creationists). Prior interactions inspired my recent posts on the tendency of many YECists to react to simple statements in accord with orthodox Christian doctrine with shock and seemingly “righteous” indignation and, subsequently, in defense of their YEC beliefs and supposedly in defense of Christian orthodoxy, they frequently make assertions deemed heterodox by the Christian tradition.
When the error is brought to their attention via relevant quotes and links to texts, YECists will not change their position but change the authoritative source of their assertion. That is, in their initial reaction, they will claim that their position is the traditional orthodox position. Yet, when I or someone else provides evidence from Church Fathers, councils, and creeds to demonstrate their error, then, persisting in their error, YECists will reject the arguments of the Church Fathers, councils, and creeds. Usually, at this point, YECists will then claim that it does not matter what the Church Fathers, councils and creeds say for those teachings are the “fallible words of men” and their position is based in the “infallible Word of God.” In other words, they retreat into the argument that their position is the biblical position based on the plain reading of the text (of course). Any position that is contrary to their position is then obviously not biblical but shaped by non-authoritative extra-biblical sources.
Of course, for those of us familiar with the development of doctrine, this begs the question (and I think I am using this idiom in its proper sense from logical argument). Arius assumed that his teachings were biblical. Apollanaris assumed his teachings were biblical. Yet, whether YEC and indeed the doctrine of inerrancy into which YECists ultimately retreat are biblical and in such a way that excludes all other interpretations of the Scriptures is precisely the question at hand.
Having a “dialogue” (and I use the term loosely) with a YECist is quite predictable in its circularity and its self-serving inconsistency. I have written the following dialogue as a way to draw you into the limited circle of reasoning that is characteristic of YECism. Continue reading “Stop Playing Chess on my Checkerboard!”
“Some modern theologians say, ‘God doesn’t speak.’ Well, He says, He does.”
J.I. Packer from Lecture at Regent College
God Has Spoken: Revelation and the Bible 3rd Edition
Chapter Two: The Lost Word
Apparently, although I have not scientifically verified it, there is more than one way to skin a cat. Likewise there is more than one way to lose the Word of God.
Losing the Word
In the second chapter of God Has Spoken, Packer draws an analogy between the famine of the Word announced by the prophet Amos to the people of the Northern Kingdom in the eighth century BC and his contemporary situation. That is, while Creator God spoke to the people through the prophets to His people, there came a time when a refusal by the people (especially those with power) to listen to God resulted in God answering with silence. If you won’t listen, then I will stop speaking or I will make you deaf.
Christians have always affirmed the authority of the Bible. The earliest Christians affirmed the authority of the Law, the Prophets, and the Writings which Christ and the apostles read as witnessing to the character, covenant and promises of the God of Israel and to Jesus Christ as the fulfillment of those promises and climax of those covenants. At the same time, particular texts written by the apostles and their close associates were used in much the same way. These are commonly referred to as the Old and New Testaments, respectively. Continue reading “God Has Spoken 2: Reflections on J.I. Packer’s Book”
Following from the idea of sola scriptura (scripture alone), many Christians, primarily those coming out of the Protestant traditions, have come to think that if people will just read the Bible they will become followers of Christ. That is, they seem to suggest that acceptance of the Bible as an authoritative text for life precedes acceptance of Christ Jesus as Lord and Savio(u)r.
In convincing the world of this basic though generally erroneous assumption, we Protestants have unfortunately been quite successful. I am reminded of this through my recent interactions with non-Christians of various kinds.
To witness our success, take some time to listen to how non-Christians portray Christianity. For a moment, you might see yourself as in a mirror, it may be a funhouse mirror but it is a mirror, nonetheless.
When you do take time to listen, to ask questions, to create space for your neighbo(u)r to give voice to their ideas, frustrations, fears, dreams, desires, and concerns, I think you will hear what I hear quite consistently. That is, in the distortions of the funhouse mirror, this view of the authority of Scripture is an accurate reflection of what they hear from Christians. Continue reading “Humanity was not made for Scripture but Scripture for Humanity”