Category Archives: Christianity

Why Should I Get Involved in the Imperfect Church?

Dan Vander Lugt
Christianity, Relationships, , , , , , , ,

Selfishness, hypocrisy, and other “people problems” in church can be discouraging. But selfishness and hypocrisy shouldn’t drive us away from church involvement. Rather, it should make us aware of how much we all need it!

As children, we grow up in a world governed by adult authority figures who appear all-knowing, just, and wise. But as we approach adulthood, we learn how flawed and imperfect adult authority is. This awareness creates disillusionment, some of it painful. Disillusionment often turns into rebellion. As teenagers, most of us rebel to one degree or another against adults we perceive as arbitrary and unloving.

If we are fortunate enough to have loving parents, we are encouraged to “work through” our rebellion and anger. As we gradually mature into adulthood, we become aware of our own imperfections and conflicting ideals. This awareness of our own imperfection usually has the effect of humbling us, making us more realistic, and changing our rebellion into understanding and forgiveness.

Organizations, whether secular or religious, are made up of imperfect people. As adults we sometimes continue to expect perfection from organizations long after we have stopped expecting it from other individuals or ourselves. But just as teenagers grow into adults,Christians mature in their relationship with Christ. As we mature, we begin to discover how much we owe to God’s grace and how little we earn through our own efforts. This makes it easier to see how God is able to use His church, which, like us, can serve as an instrument of divine grace in spite of imperfection and sin.

Sinful individuals or a sinful church can’t produce lasting effects for the kingdom of God, but the power of God’s Spirit working through them can! ( 2 Corinthians 4:7 ). As Jesus said, “Those who are well have no need of a physician, but those who are sick. I did not come to call the righteous, but sinners, to repentance” ( Mark 2:15-17 ). If we were all perfect we wouldn’t need the church. It is our imperfection that calls for the purifying process of membership in the body of Christ. Our mission is to love each other ( 1 Peter 4:8 ) in such a way that we gain the spiritual strength that can only be developed in union with other believers ( Ephesians 4:14-16 ).

We shouldn’t overlook the hypocrisy and problems that exist in the church. We need to do what we can to confront and deal with them in loving ways. The apostle Paul was probably as aware of hypocrisy and imperfection within the church as anyone who ever lived, yet he wrote:

Bear one another’s burdens and so fulfill the law of Christ. For if anyone thinks himself to be something, when he is nothing, he deceives himself. But let each one examine his own work, and then he will have rejoicing in himself alone, and not in another. For each one shall bear his own load (Galatians 6:2-5).

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Is Cremation Wrong for Christians?

Dan Vander Lugt
Christianity, Ethics, , , ,

Although Christians have never universally condemned cremation, burial has long been their accepted practice — as it has been for Jews. The Jews neither burned nor embalmed the bodies of their dead. In their practice, bodies were washed (Acts 9:37 ), anointed with aromatic spices (2 Chronicles 16:14 ; Mark 16:1 ), wrapped (Mark 15:26 ;John 11:44 ), and entombed within a period of 24 hours (Genesis 23:4 ;Deuteronomy 21:23 ; Matthew 27:57-60 ;John 11:17,39 ).

Perhaps the main reason cremation was not customary among Jews and Christians was its connection to pagan ritual. Further, the belief in resurrection held by Christians and orthodox Jews may have led to some superstitious dread of destroying the body. (Obviously, resurrection wouldn’t depend on the condition of the body after death.)1 It appears, however, that cremating a body was not viewed as a denial of belief in a bodily resurrection. Bodies were cremated during war or plague due to the danger of disease and contamination. The men of Jabesh Gilead burned the bodies of Saul and his sons, and then buried the bones (1 Samuel 31:12 ), possibly because they had begun to decompose after having been hung on a city wall by the Philistines. This example alone provides a clear indication that cremation is not an issue of ultimate spiritual importance. (Jonathan, whose body was burned along with Saul’s other sons, was one of the most remarkable and morally upright Old Testament figures.)

The reason that the treatment of the human body after death is such a sensitive issue for both Christians and Jews hinges on the significance of human life. Human beings are a little lower than the angels ( Psalm 8:4-5 ) but created in the image of God (Genesis 1:27 ). Today we possess a body that is both a corruptible “shell” (1 Corinthians 15:42-49 ) and the temple of the Holy Spirit (1 Corinthians 3:16; 6:19) which serves as the medium for the expression of our personal identity in this life. We are destined to live forever in real resurrection bodies that carry over our identity from the one we leave at death (1 Corinthians 15:50-55).

It follows that Christians believe that the body should be treated with appropriate dignity. A decision to have one’s body cremated should not be made lightly. Agreement among family and loved ones should be sought by the persons responsible for the decision. If carried out without adequate preparation and forethought, cremation could have serious emotional complications for loved ones.

1 . See the ATQ article, How Can a Decomposed Body Be Resurrected?

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How Were Documents Selected For The Biblical Canon?

Dan Vander Lugt
Bible, Christianity, , ,

To gain canonical recognition, a book was expected to pass two basic tests. First, it had to have a history of “continuous and widespread approval amongst Christians” (J. W. Wenham, Christ And The Bible). Second, it was expected to demonstrate that it had either been written by an apostle or specifically approved by the apostles.

The fact that the Muratorian Canon (approximately AD 170) listed all of the books presently in the New Testament except for Hebrews, James, and the two epistles of Peter, is another demonstration of the early, broad-based support for the Canon.

Another example (and many others could be given) is provided by the brilliant theologian Irenaeus who also wrote in the second century. He quoted the four Gospels extensively and included quotations from all of the New Testament books except Philemon and 3 John. Actually,the fact that a few books were received officially by the church at a later date is more a demonstration of the church’s discretion and caution than it is an indication that these books are in some way unreliable.

A well-known theologian once said that the church no more created the New Testament Canon than Newton created the basic principles of physics. The earliest writings of the church fathers demonstrate their confidence in the authority of the New Testament Scriptures.

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How Can I Be Sure of the Bible’s Moral and Spiritual Reliability?

Dan Vander Lugt
Bible, Christianity, , , ,

There are many factors that give the Bible unparalleled moral and spiritual authority. The Old and New Testaments are deeply rooted in a historical and geographical record that is linked to laws, poetry, and predictions that express timeless life-changing wisdom. Even the parts of the Old Testament with parallels in Mesopotamian literature (the creation story, the story of the flood, etc.) are incomparably superior to the pagan versions.

1 Although it is an ancient document, its realism is stunning and contemporary. The records of the Bible portray people in all of their complexity and inconsistency, with not only their achievements but also their sins—and the consequences of their sins—clearly displayed.2 J. B. Phillips expressed in a few words what countless others have noticed about the New Testament: It has the “ring of truth.” There are few people of any religious tradition who are familiar with it that don’t hold it in high esteem. Further, the historical accuracy of Scripture has been demonstrated time and again—often to the surprise of skeptical scholars.

The authority of the Bible is by far the most well-attested document to come out of ancient times. The reliability of the Old Testament was confirmed by the discovery of the Dead Sea Scrolls, a remarkable collection of ancient documents found preserved in caves in the Judean desert in the mid-20th century. The age of these documents, which included large portions of the Old Testament, was determined by several independent evidences, including:

  • Carbon 14 tests made on the linen wrappings of the scrolls.
  • Coins associated with the scrolls, which date from 325 BC to AD 68.
  • The type of pottery found with the scrolls.
  • Comparative paleography (science of handwriting), a science which has already been well-established for many generations.
  • Linguistic analysis of Aramaic documents found in the caves.

What made the Dead Sea Scrolls such a remarkable find in confirmation of the reliability of the Old Testament was the fact that prior to their discovery the earliest text in Hebrew, the Masoretic text, dated only to the 10th century AD. Biblical scholar Gleason Archer noted that in spite of 1,000 years separating the Scrolls and the Masoretic Text, “The texts from Qumran proved to be word-for-word identical to our standard Hebrew Bible in more than 95 percent of the text. The 5 percent of variation consisted primarily of obvious slips of the pen and spelling alterations” (Gleason Archer, A Survey of Old Testament Introduction [Chicago, IL: Moody, 1974], p. 25).

Similarly, no serious scholar, Christian or non-Christian, has historical grounds to doubt that the modern New Testament—regardless of translation—corresponds closely to the original form in which it was written. In his book Evidence that Demands a Verdict, Josh McDowell quotes a number of authorities on the reliability of our Bible. Here he quotes scholar A. T. Robertson:

“There are some 8,000 manuscripts of the Latin Vulgate and at least 1,000 for the other early versions. Add over 4,000 Greek manuscripts and we have 13,000 manuscript copies of portions of the New Testament. Besides all this, much of the New Testament can be reproduced from the quotations of the early Christian writers.”

Historical evidence for the reliability of the text is overwhelming. But its spiritual authority can only be seen by someone who is seeking truth. It would require thousands of pages just to list the names of the outstanding people in every area of human endeavor who have looked to Scripture for their ultimate values. A random list of just a few might include:

  • Philosophy: Augustine, Thomas Aquinas, Soren Kierkegaard
  • Science: Francis Bacon, Galileo Galilei, Blaise Pascal
  • Music: J. S. Bach
  • Literature: Dante Alighieri, John Donne, John Milton, Leo Tolstoy, Fyodor Dostoyevsky, T. S. Eliot, J. R. R Tolkien, C. S. Lewis
  • Politics: William Wilberforce, William Gladstone, Abraham Kuyper

The fact that the Bible provided the foundation for the personal values of some of the greatest figures of Western history doesn’t constitute a “proof” of its authority. But, along with the Bible’s age, textual reliability, and character as great literature, its appeal to such people certainly calls for an open-minded, respectful approach to its contents.

  1. Anglican physicist/theologian/priest John Polkinghorne remarks on the value of scholarly comparison between ancient biblical and Mesopotamian texts:
    Those who disdain a scholarly engagement with the same text will also miss the fact that, though the accounts are clearly influenced to a degree by neighbouring Near Eastern cosmogonies, they differ in a most marked and important way from those other creation stories. It is deeply impressive that tales of conflict among the gods, with Marduk fighting Tiamath and slicing her dead body in half from which to form the earth and sky, are replaced by a sober account in which the one true God alone is the Creator, bringing creation into being by the power of the divine word. Equally significant is the insight that human beings are not destined to be the slaves of the gods (as in the Babylonian epic, Enuma Elish), but are created in the image of God and given a blessing so that they may fulfill the command, “Be fruitful and multiply and fill the earth and subdue it” (Genesis 1:28 ). (Science and the Trinity: The Christian Encounter with Reality, pp. 44-45). Back To Article
  2. To have a clear understanding of biblical authority, it is important to understand the nature of biblical inspiration. Inspiration has two aspects. One is its authority in providing truth without error in the words of Scripture. Scripture is truly the written Word of God. The other aspect of inspiration is that it was written by human beings who wrote with their own vocabulary, cultural background, and personal style. This fact does not controvert inspiration. Just as Christ was both truly man and truly God, the divine element in inspiration doesn’t exclude the human limitations of the Bible’s writers. For a clear discussion of the topic of inerrancy from a theological perspective, we recommend that you buy or borrow a copy of Millard Erickson’s Christian Theology. This theology originally came out in a 3-volume set, but currently is being offered in one volume. His discussion of inerrancy can be found in chapter 10, “The Dependability of God’s Word: Inerrancy.”  Back To Article
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Does the Bible Permit Divorced Persons to Serve as Church Leaders?

Dan Vander Lugt
Christianity, Relationships, , , , ,

Bible students differ in their interpretation of 1 Timothy 3:2 and 1 Timothy 3:12 . In Greek, the expression translated in the Authorized Version “husband of one wife” actually reads “one-woman man.” Some pastors believe this passage teaches that a man who has been divorced or widowed and subsequently remarried should not be allowed to serve as an elder or as a deacon.

Others believe that marriage is an actual requirement for a man if he is to serve as a deacon or an elder. Still others allow a remarried widower or a single man to serve as a deacon or an elder but believe that this passage bars a man from serving in these roles if he has been divorced and remarried.

Because of the wide range of possible interpretations of the “one-woman man” criterion, it’s important to view it in the context of the other New Testament standards for the selection of church leaders. In addition to being a “one-woman man” (husband of one wife), 1 Timothy 3:2-7 lists all of the following qualifications:

  • blameless
  • temperate
  • self-controlled
  • respectable
  • hospitable
  • an apt teacher (teachable)
  • not given to drunkenness
  • gentle
  • not quarrelsome
  • not greedy or covetous
  • a good manager of his household and children
  • a seasoned believer
  • a good reputation with outsiders

A reasonable interpretation of “one-woman man” is one that is in agreement with the other criteria.

Jesus named adultery the only basis for divorce and remarriage( Matthew 5:32 ; Mark 10:11 ). What if a man were divorced prior to his conversion? Would the “one-woman man” requirement forever exclude him from church leadership, while a converted murderer or embezzler would be eligible? What if a Christian man and his children were abandoned by an unfaithful wife, in spite of his extraordinary efforts to preserve their marriage? If he has biblical grounds for divorce and remarriage, consequently remarries, and meets all of the other leadership standards in the view of his church, would his divorce and remarriage permanently exclude him from a position of leadership?

The key point in interpreting the “one-woman man” standard is that when a single qualification can be reasonably interpreted in a variety of ways, it becomes necessary to understand it in the light of the entire list of qualifications. If a local congregation knows that a man’s divorce had truly biblical grounds and considers him “blameless” and well-qualified upon the basis of all the other criteria, they may consider him a “one-woman man” even though remarried.

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