Category Archives: Christianity

Is there Something Dangerous About Seeking Stillness in Prayer?

Some Christians are up in arms about people who advocate seeking stillness in prayer, accusing them of pantheism, heresy, sorcery, and other things. It’s true that some kinds of misnamed “prayer” involving visualization are closer to occultism than genuine prayer, but is simply seeking to achieve inner quietness in prayer unreasonable? This ministry recently received a letter in which someone described the difficulties they were having in prayer:

How do you empty your mind of the noise of your own thoughts, clamoring, jangling, huge bright pictures that never stop so you can be still? I sometimes spend hours trying to clear my head prior to prayer . . . only to never achieve stillness. Any suggestions?

We pray for lots of reasons. We bring our requests, hopes, and longings before the Lord. We ask for His direction and wisdom. We seek to express thanksgiving and adoration to Him, acknowledging and expressing our faith in His goodness, holiness, and love.

Regardless of our specific reasons, I suspect that freedom from distractions—including distracting thoughts—was a reason so many godly men spent time in desert solitude following their calling: Moses, Elijah, John the Baptist, Paul, and Jesus Himself (Matthew 14:23; Luke 5:16; John 6:15).

It’s probably impossible to completely free our minds of competing thoughts and “mental static.” Even if we were able to empty our consciousness of competing thoughts, subconscious images and memories—like the hallucinations we see and hear when we are falling asleep—would begin to appear. However, it is reasonable to seek to redirect our thoughts.

The writings of some of the ascetic saints of the early centuries of church history are interesting because of the ways they sought quietness in prayer. But achieving perfect stillness isn’t necessary. God is concerned with the intent of our heart. The apostle Paul writes:

The Spirit helps us in our weakness. We do not know what we ought to pray for, but the Spirit Himself intercedes for us with groans that words cannot express. And He who searches our hearts knows the mind of the Spirit, because the Spirit intercedes for the saints in accordance with God’s will (Romans 8:26-27 niv).

Although prayer is partially voluntary, there is also a supernatural element that is empowered by the Holy Spirit Himself. God communicates to us in prayer, but we must be willing and ready to listen. Our ability to hear His still, small voice (1 Kings 19:11-13) may be affected by the attention we give it.

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What are the Apocryphal Books Included in Some Versions of the Bible?

The Apocrypha were a subset of a larger group of popular religious writings that the Jews of the first century called “outside books.” They were written between 200 BC and 100 AD, and while not canonical, they were widely read and considered writings “that do not defile the hands.”

Because the Jews never accepted these “outside books” as canonical, they aren’t in the Hebrew Bible. Many of them were apocalyptic works that encouraged the revolutionary spirit that led up to the disastrous Jewish-Roman War of 70 AD, so Jewish leadership that survived that war repudiated them.

Although not in the Hebrew Bible, the Septuagint, the Greek translation of the Hebrew Bible, included a number of these “outside books” as an addendum. The Septuagint was the Old Testament used by the early church. First-generation Jewish converts to Christianity would already have been familiar with the apocryphal books, and later generations of Christians often read them and quoted them. This doesn’t mean that they were viewed as highly as the New Testament Scriptures or the older portions of the Old Testament. Many important church leaders, including Melito of Sardis, Tertullian, Origen, Athanasius, Cyril of Jerusalem, Epiphanius, Gregory of Nazianzus, Basil the Great, and John Chrysostom didn’t include them in their lists of canonical Scripture. Even Jerome, the renowned translator of the Latin Bible, opposed its inclusion in the canon of Scripture, although he yielded to popular pressure to include it in the Vulgate. Augustine of Hippo, who couldn’t read Hebrew and therefore lacked sensitivity to Jerome’s reasons for excluding it, backed the decision by the North African council of Carthage (397 AD) that it be included in the Scripture suitable for reading in the churches. However, Augustine later acknowledged that the Apocrypha shouldn’t be viewed as equal in authority to the books in the Hebrew canon.

With the passing of more than a thousand years and the rise of the Renaissance and the Reformation, the question of which Scriptures are truly inspired became a crucial issue. The Protestant Reformation viewed them as valuable but noncanonical. The Roman Catholic Church at the Council of Trent (1548 AD) officially declared that the Apocrypha is as sacred and canonical as the rest of Scripture, and anathematized anyone who disagreed.

Today, scholars especially value the Apocrypha as historical and religious sources of information about the intertestamental period. The names and order of the books of the Apocrypha are as follows:

I Esdras                                          Baruch, with the Epistle of Jeremiah

II Esdras                                        The Song of the Three Holy Children

Tobit                                               The History of Susanna

Judith                                             Bel and the Dragon

The Rest of Esther                       The Prayer of Mannasse

The Wisdom of Solomon            I Maccabees

Ecclesiasticus                                II Maccabees

The Apocrypha contain popular narrative, religious history and philosophy, morality stories, poetic and didactic lyrics, wisdom and apocalyptic literature.

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Is Religion Evil?

From the time of the Enlightenment (17th and 18th centuries), many have viewed religion with indifference or hostility, but there has never been such widespread hatred of religion as can be seen today in popular culture. One manifestation of hatred towards religion is the popularity of so-called “new atheism.” Here are some typical “new atheist” quotations:

That religion may have served some necessary function for us in the past does not preclude the possibility that it is now the greatest impediment to our building a global civilization. —Sam Harris

We keep on being told that religion, whatever its imperfections, at least instills morality. On every side, there is conclusive evidence that the contrary is the case and that faith causes people to be more mean, more selfish, and perhaps above all, more stupid. —Christopher Hitchens

One of the things that is wrong with religion is that it teaches us to be satisfied with answers which are really not answers at all. —Richard Dawkins

Nothing is wrong with peace and love. It is all the more regrettable that so many of Christ’s followers seem to disagree. —Richard Dawkins

Most conscientious people know why the “new atheists” feel the way they do. Religion is often misused to rationalize violence, misuse of authority, hatred, and war. But many good things can be used for evil purposes, including family and ethnic loyalty, philosophy, patriotism, and political/economic theory. In fact, although “new atheists” look to science as the basis of rationality and human dignity, science is no more immune to misuse. Principled opponents of eugenics programs have been called “antiscientific,” and the Darwinist principle of the “survival of the fittest” has been used to rationalize slavery and ethnic cleansing. Marxist dogma claimed a “scientific” basis for exterminating entire classes of people it labeled “parasites” or “enemies of the working class.”

Although reason and science have proven their power, they are useless as moral guides without the guidance of religious principles. During World War II science made it possible to incinerate Dresden, Tokyo, Nagasaki, and Hiroshima, but contributed nothing to the discussion of whether doing so was justifiable.

Most people recognize that knowing whether a potential action is “good” or “bad” is more important than merely knowing how to do it. Determining whether an action is moral or immoral is a judgment of value and faith, not of mere reason. Values and faith are intrinsically linked to religion. Even the most basic assumption of science that “knowledge is good” is a judgment of value—a religious act. (See What is religion?)

Sam Harris, Christopher Hitchens, Richard Dawkins, and other “new atheists” aren’t the only people who recognize how destructive misused religion can be. One need not be educated in Oxford or Harvard to recognize religious fanaticism. People from every historical period and every culture know the dangers of religion gone amok. A short list of those who warned against religious dogma and religious excesses would include Confucius, Siddhartha Gautama (Buddha), Isaiah, Zarathustra, Socrates, and Jesus Messiah. Despising religion instead of seeking its renewal isn’t a step towards enlightenment but a step towards nihilism and despair.

Religion—in the sense of a faith system that establishes parameters for good and evil—is just as necessary as science. Rather than being the enemy of science, true religion humanizes and civilizes it and keeps it from creating monsters.

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Is it Possible that My Loved Ones are Suffering in Purgatory?

We believe that death brings the redeemed immediately into the presence of God (2 Cor. 5:6-8; Phil. 1:21-23).

The concept of purgatory conflicts with biblical teaching regarding the sufficiency of the work of Christ (Heb. 10:1-18). If Christ has made full atonement for our sins, there is no need for people to suffer in purgatory. The doctrine of purgatory makes our salvation depend to a large degree on our own good works rather than on the merits of Jesus Christ. It implies that we are to remain in a state of suffering until our works or the works of others are sufficient to allow us to pass on to heaven. In our perspective, this belief violates a basic truth of the gospel—the sufficiency of Christ’s atonement. Passages like 1 Corinthians 3:12-17 refer to the judgment seat of Christ and rewards, not to a continuing state of punishment and purification.

The word purgatory comes from the Latin purgare meaning “to cleanse.” According to Roman Catholic theology, purgatory is “the state or the abode of temporary punishment for those souls, who having died in the state of grace, are not entirely free from venial sins or have not yet fully paid the satisfaction due to their transgressions” (Catholic Encyclopedia Dictionary). The article acknowledges that the word itself is not expressly mentioned in Holy Scripture but implies that the Scripture “presupposes it, and refers to it clearly enough, for example, 2 Maccabees 12; Matthew 5 and 12; 1 Corinthians 3; Philippians 2; 1 Peter 3.”

Of the above references, the only one that truly supports the idea of purgatory is 2 Maccabees 12:39-45. But this is an apocryphal book, and the Apocrypha aren’t accepted as part of the biblical canon by either Jews or Protestants. In fact, even Catholics didn’t recognize the Apocrypha as fully canonical until the Council of Trent in 1546.

 

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Why Is New Testament Christianity Opposed to War?

Although most Christians agree that war is sometimes necessary in self defense (See the ATQ article When Is a War Just?), and nominal “Christians” have often wrongfully launched or participated in wars of aggression, genuine, New Testament Christianity would never be the cause of war.

The New Testament is neither hostile towards non-Christians, nor does it rationalize aggression against them.

Christianity’s core beliefs are clearly defined by the New Testament:

1. Humanity is sinful and needs redemption.

2. God loves the entire human race, regardless of race, gender, or cultural background.

3. The perfect life and atoning death of Jesus Christ provided our redemption.

4. Jesus is the “firstborn of many brethren” (Romans 8:29), the model for Christian living (John 17:16-26).

The New Testament views all people—including Christians—as sinners in need of forgiveness and calls on them to repent their sins, accept God’s free gift of salvation through Jesus Christ, and live gratefully, lovingly, and obediently with Jesus as their model. It portrays all people as equal in spiritual worth, whether rich, poor, male, female, slave, or free (Acts 17:26; Galatians 3:28; Colossians 3:9-11; 1 Peter 2:9). It also separates spiritual authority from governmental authority (Mark 12:16-17, John 19:11, John 18:36-37).

The New Testament requires Christians to be concerned for their enemies (Matthew 5:44; Luke 6:20-34; Acts 7:60; 1 Corinthians 13:1-3, 13; Ephesians 5:1-2); to shun self-righteousness (Matthew 7:3-5; John 8:3-11; Romans 5:8-11; Galatians 6:1); to repudiate the idols of ethnic pride and privilege (Matthew 8:5-13; Luke 10:30-37; Luke 17:11-19; John 4:9); to refrain from judging other people’s hearts (Matthew 13:24-30); to realize that one’s responsibility to God is of a higher order than one’s responsibility to the state (Mark 12:13-17); and to forgive repentant sinners and forswear revenge against them (Luke 23:34; Romans 12:14-21; Ephesians 4:31).

Only when flagrantly distorted and misapplied can the words of the New Testament be taken to imply that Christians should forcefully impose their faith on others. The gospel of Jesus Christ commands Christians to overcome evil with good; realize that love and forgiveness are essential to the establishment of God’s kingdom; be conscious of the distinction between the kingdom of God and the kingdom of the world; and be humble as sinners who have not only been forgiven but graciously given the power to live an obedient life.

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