Virtuous Minds

Summer is over when faculty meetings begin! Today my division held our yearly colloquium, and with that (regardless of what the calendar says) Virtuous Mindsmy summer ended. Don’t get me wrong, our meeting is always an excellent time for reconnecting and learning from each other. I heard papers on a delightfully diverse range of topics: Open Theism, Karl Barth’s aesthetics, Paul’s journey’s in Asia, “blindness” in the Gospel of Mark, ministerial support strategies, and a tantalizing preview of Tom Bergler’s new book.

The subject for the morning discussion was Philip Dow’s Virtuous Minds. Released by IVPAcademic earlier this summer, it hits its target audience of parents, high school students, and educators dead on. Specifically parents and teachers of  high school students (and those students themselves) will find much for them here. College educators will want more detail and depth, fair enough. But they (we) are not his intended audience. That being said, Dow’s book provoked a vigorous and lively discussion about intellectual virtue at Huntington University. I also think every one of our freshman should read this book.

From my experience, intellectual tenacity and courage are the two virtues most embattled in our educational system in America. Dow’s concise definitions for both don’t say everything that needs to be said, but they at least get the conversation started: Continue reading

Holy War in the Bible (a review)

Guest Post: Dr. John Noble (Huntington University)

To the credit of Southeastern Baptist Theological Seminary and Duke Divinity School,thomas_holy-war-in-bible the concern of two seminary students over “Old Testament divine war imagery in light of Christ’s call to peace” became a colloquium, which developed into a collection of fourteen essays published by IVP, Holy War in the Bible: Christian Morality and an OId Testament Problem . Here I examine a few of the articles that most sparked my interest.

“Joshua and the Crusades”

Douglas Earl argues—I think persuasively—against Roland Bainton’s attribution of the Book of Joshua as a primary narrative for the mobilizing rhetoric of the Crusades (Maccabees apparently had a larger role). But he pushes the argument too far with his citation of the interpretation of selected passages from a codex of the crusader-era Bible Moralisée. Since the passages make ecclesiastical references without explicit mention of crusades, it signifies “that Joshua was read more in terms of the typology of the church than as a manifesto for conquest or crusade” (25).

Must the situation be either/or? Can the manifesto for conquest or crusade not be cast in terms of the typology of the church? After all, the idea of crusade is an important theme of the work, and a dear cause to the French royal family for whom this particular codex is thought to have been produced.

More fundamentally, Earl’s judgment that “there is no straight line that one can draw from Joshua, through the crusades, to more recent examples of colonialism and religiously legitimized militarism” (43) may be true, strictly speaking. But such a statement obfuscates, in my view, the very real legacy of conquest and other biblically justified violence that checkers Western expansion. Continue reading

Formed for the Glory of God (chapter 3)

This summer has been an intense time of writing as my book on theologies of retrieval draws to a close. It has left me with little time for other sorts of reading, but I have managed to fit some recreational texts into my summer schedule: Dante’s Divine Comedy (Ciardi’s translation is beautiful), the Reformation Commentary on Philippians and Colossians, Augustine’s Enchiridion (why had I never read this before?), and of course Kyle’s great new book on Jonathan Edwards’ vision of the Christian life.

Formed for the Glory of God is a fantastic read! You can see my previous posts on the first couple chapters here and here. Chapter 3 sets up the second half of the book on spiritual disciplines by treating the role of “affection” in Edwards’ thought. Kyle explains it as the development of our “taste” for glory: Formed for the Glory of God

The Spirit of God works within one’s heart to give them a divine taste – a taste of the ways of God. It is this vein that the psalmist would say, “How sweet are your words to my taste, sweeter than honey to my mouth” (Ps. 119:103). Without it, people cannot recognize God and his way as beautiful, “no more than a man without the sense of tasting can conceive of the sweet taste of honey, or a man without the sense of hearing can conceive of the melody of a tune, or a man born blind can have a notion of the beauty of the rainbow’ (Religious Affections, 208). The disciples were given a divine taste, and so they sought to satisfy their longing by following Christ. [...]

Tasting and seeing that the Lord is good entails having the whole of one’s heart made alive to God in Christ by the Holy Spirit – it is communion with the three-personed God. Tasting and seeing are the kinds of things that beget more tasting and seeing. Tasting and seeing beget desire. It is this desire that turns the Christian more and more fully to her Lord who is beautiful and glorious. It is a journey we will continue for eternity (pp. 62, 64).

You can’t miss what Kyle accomplishes in following Edwards’ moves through the first half of the book. This is a God-centered vision of the Christian life that fully engages the human person in all our dimensions. The tradition is littered with imbalanced accounts, either swaying heavily toward the affective or the intellectual or the volitional. On any such portrayal we end up with Christianities of feeling, of the mind, or of action (look around today and you see examples of all three). Following the lead of Edwards, however, Continue reading

Formed for the Glory of God (Chapter 2)

The theme of beauty continues throughout chapter 2, as it does here in the following excerpt on the beginning of the Christian Life, conversion:

Think about the most beautiful sight you have ever seen – the Imageimmense presence of a mountain, or maybe the setting sun glimmering off of the ocean. You see it clearly and know you see it correctly (in other words, your sight is “true”). But that is not all that is going on. You grasp what you see as beautiful, and in a real sense your heart inclines to it. Some feel a quickening of their heartbeat, and others, maybe a shortness of breath. Deep beauty moves us. Edwards uses this as an example of the Spirit’s work in the hearts of people in conversion. He tells us this divine light “assimilates the nature of the divine nature, and changes the soul into an image of the same glory that is beheld.” This sight weans us from the world and raises our eyes to heavenly things. This contradicts what many people think about Edwards. Edwards is often touted as a preacher of hellfire seeking to turn people to God through fear. Rather, for Edwards, the fear of God cannot turn someone to God. Only a sight of the beauty of God can save. As Edwards claims, we are not weaned from the world by affliction or through fear, but are only weaned off of the world by the sight of something better. In Christ, God has revealed what is better. Once we see the beauty of Christ our inner clocks are set to the pace of the heavenly time.

The destination for the Christian is a sight and experience of God in eternity. It is, ultimately, life with God. God knows and loves himself infinitely, enjoys and delights in his own life fully for eternity, and now calls us into that life. This life is characterized as God’s beauty (pp. 48-49)

Formed for the Glory of God (Chapter 1)

I just received an advance copy of Kyle’s new book on the Christian life, Formed for the Glory of God: Formed for the Glory of GodLearning from the Spiritual Practices of Jonathan Edwards. Kyle is quickly becoming one of the most well-respected and prolific contributors to the study of Jonathan Edwards’ thought. Last summer I reviewed his edition of Edwards’ Charity and Its Fruits that goes a long way toward making an important work of Edwards on love more easily accessible (read my interview with Kyle here and a review here). This new book is an immensely readable vision of the Christian life that draws throughout on the wisdom of Jonathan Edwards. I will be blogging through it chapter by chapter in the coming weeks.

In Chapter 1, Kyle paints a portrait of the goal toward which the Christian Life is drawn: the beatific vision. “Life is a pilgrimage of faith that dissolves into sight,” he writes. “That sight is the beatific vision.” Seeing God transcends merely visual perception. As Kyle points out, “To see God is to become like God” for in seeing God we come to know him in fullness.

Truly seeing God is grasping him as the highest good, truth and beauty. It is having your eyes opened and  taking in the reality of who he is. Continue reading

The Juvenilization of American Christianity (Part 3)

With August closing in and the tasks associated with the fall semester looming, I need to wrap up my review of The Juvenilization of American Christianity with two final posts.

Let’s focus here on chapter 6 which profiles an evangelical Christian response to youth culture through the parachurch ministry Youth for Christ (YFC). The following extended quote is helpful because it gives the reader a sense for how Tom interprets the juvenilizing effect of YFC and other, similar parachurch ministries. Please keep in mind that Tom looks primarily at the origins and development of juvenilization and not necessarily at the current practices, method, and culture of organizations like YFC. Several YFC staffers commented on my previous post and wanted to make it very clear that YFC today has matured since the 1950s. I have follow up questions about that, but first to the quote:

Youth for Christ leaders promised teenagers that they could have fun, be popular, and save the world at the same time. But in order to do so, they had to give their lives to Jesus and maintain a pure “witness.” Many teenagers internalized that call to separation from “worldly” corruptions, but in return, they demanded that Youth for Christ leaders provide them a Christian youth culture complete with fun, popularity, movies, music, and celebrities. This combination of spiritually intense experiences, bodily purity, and youth-culture fun transformed thousands of young lives and guaranteed the long-term vitality of white evangelicalism.

But adapting Christianity so well to white, middle-class youth culture brought its share of compromises to the Christian message. The faith could become just another product to consume; a relationship with Jesus might become just another source of emotional fulfillment. And the obsession with teenage bodily purity made it difficult for white evangelicals to respond in love to those perceived to be impure outsiders, such as juvenile delinquents and African Americans (148).

YFCs response to youth culture “set the stage” for the widespread juvenilization of American Christianity. They had, in fact, created a “full-fledged juvenilized version of evangelical Christianity” (174).

It must be said that Tom is charitable and suggests some beneficial consequences of this culture. YFC helped create “an enduring and adaptive way to sustain a conservative Christian identity in American society.” These youth grew up with a sense for engaging cultural forms and have since carried that into the music and movie industry. Further, it provided an alternative version of conservative Christianity for those disillusioned with American fundamentalism.

The heart of Tom’s evaluation seems to be that YFC’s method for reaching youth by making Christianity fun and inviting inhibited their ability to maintain the demands of the Gospel for those who adhere to it. Christianity became a product to consume. Further, the values that attend the cultural forms that were used to reach youth seeped into the Christian youth culture. Have any of you had this experience if you participated in youth ministries such as Youth for Christ or Young Life (my experience with one parachurch ministry during the late 1990s was remarkably similar to what Tom describes about the 1950s)?

I know YFC staffers are reading these posts, so I would like to get your interaction along with Tom at this point. If you have read Tom’s book, do you share his concern about juvenilized American Christianity? Comments on a previous post indicate that YFC works hard to minimize the effects Tom describes. How are you helping young people develop the moral and theological criteria necessary to engage culture wisely and well? Are you finding this successful? What are the challenges? Where are the opportunities?

Tom, I know you are thinking about a follow-up book to Juvenilization, what would you suggest?

The Juvenilization of American Christianity (Part 2)

In the second part of my review of Juvenilization I focus on chapters 2 and 3 which survey the response to youth culture in the 1940s and 1950s (read previous posts here and here). Chapter 4 treats the political activism of the black church during the 1960s, and there are interesting resonances between that and the activism of today’s youth. Let’s hold that discussion until the next round.

Chapter 2 highlights what Bergler calls the emerging dilemma of youth work which faced the American church during the 1940s and remains today: how do we cast a vision for social change to youth within our churches without accommodating the message of the Christian Gospel to youth culture? To illustrate the emergence of the dilemma, Tom paints a detailed historical picture of the all-encompassing social world of the high school and its enticements of youthful consumerism and the various attempts of church youth leaders in various denominations to address the situation (Mainline Protestants, Evangelicals, Catholics, and African Americans).

Tom’s attention to detail is impressive, and this should be required reading for anyone wanting to grasp the situation in American youth work today. His careful attention to history demonstrates the importance of understanding the past in order to act wisely in the present. He summarizes the effect of the church’s focus on youth as follows:

The newly labeled ‘teenagers’ would from now on be increasingly seduced by the siren song of high school social life dominated by fun, sports, dating, movies, music, and fashion. While adult values and youthful tastes have often clashed over the centuries, what was changing was the relative balance of power between the two and the length of time between puberty and full adult status….

Tom walks through the Methodist response to this new dilemma in chapter 3, and his evaluation is mixed. Tom discusses several issues, but for the sake of example we could just mention the issue of racism. On one hand, Methodist youth leaders correctly identified the problem of racism and acted to galvanize youth to change their culture, but on the other hand they did not foster “the sort of social justice spirituality needed for long term effectiveness” (91). What young people were hearing and experiencing at “hip” youth rallies, camps, and retreats was in serious discontinuity with their experience of church back home.

Questions:

I am interested in Tom’s comments about “social justice spirituality” and what he would say are the necessary practices for creating and sustaining it. For example, what practices are required in a faith community to foster and feed the imagination of young people to engage the social justice issues that are pertinent for their setting?

Particularly in light of the way activism has recently become hip within American Christianity, what must happen on a local level to shape the imaginations of young people to sustain real, lasting engagement in social issues? There is more to participating in God’s advancing Kingdom than buying Toms and riding your bike to work (fads that fade when they become uncomfortable and costly), so what do you think local churches can do today to shape and sustain that imagination? What are the practices through which that imagination is formed and sustained?