Monday, July 27, 2009
Schedule Change
Beginning September 6th (the first Sunday in September) 2009, Crooked Creek Baptist Church will be moving to a new schedule. Sunday school will begin at 9:30 am on Sunday mornings, followed by a brief fellowship time. The Sunday worship service will then begin at 10:45 am on Sunday mornings.
Sunday, May 24, 2009
New Sunday School Series
Beginning next Sunday, May 31st, Pastor Tom Bartley will be offering a new Sunday school class, which will continue for much of the summer, on "Being Baptist". Regular attendees of Dr. McGrath's class are encouraged to attend Rev. Bartley's class, and Dr. McGrath's own class will cease meeting for the duration of this new class in order to facilitate attendance.
Sunday, May 17, 2009
Introduction to Islam
To facilitate our discussion of how Christians might/should view other religions, we realized that many need or would benefit from an introduction to some other major religious traditions. Today we began with Islam, and just barely scratched the surface.
We will continue next time, and those who will be attending and who have specific questions and/or topics of interest they would like to be covered/addressed are encouraged to let Dr. McGrath know ahead of time. One easy way to do so is simply to leave a comment here!
We will continue next time, and those who will be attending and who have specific questions and/or topics of interest they would like to be covered/addressed are encouraged to let Dr. McGrath know ahead of time. One easy way to do so is simply to leave a comment here!
Sunday, May 10, 2009
Christianity and Other Religions (continued)
Today in Dr. McGrath's Sunday school class we continued to discuss how we as Christians might, and should, view other religious traditions. To facilitate this, Dr. McGrath and Rev. Bartley will provide an overview about some major world religions in next week's class.
Dr. McGrath began today's class by presenting some Biblical reasons for Christians to expect to find they can learn from other religions. He began with John 1, which emphasizes that the Word "enlightens every human being coming into the world". That itself should lead us to expect that God is revealed not only in Jesus, or in the Bible, but elsewhere. More than that, the concept of the Word (Logos) is itself an example of something from another religious tradition (Stoic pantheism) that Jews and then Christians found they could utilize in expressing their own faith. Also mentioned was the fact that, when the Bible was translated into Chinese, the translators rendered John 1:1 as "In the beginning was the Way (Tao)".
Acts 17 is another key text in thinking about this subject. There we see Paul disagreeing with Greek idol-worship, but we also find him depicted in terms echoing the story of Socrates. In Acts 17:28 two Greek sources are quoted: "'For in him we live and move and have our being'. As some of your own poets have said, 'We are his offspring.'"
Epimenides' poem Cretica is quoted twice in the New Testament. In the poem, Minos addresses Zeus thus:
We also touched on Romans 2 and the parable of the sheep and the goats, both of which suggest that it may be more important what we do than the doctrines that we hold. Paul's choice of Abraham as an example of saving faith points in this direction too, since Abraham probably didn't assent to anything in the Nicene Creed beyond "We believe in one God".
So can Christians learn from other religions? Yes, we already have, and there is no reason in principle why Christians today ought to take a more negative view of other religious traditions than the New Testament authors themselves.
Dr. McGrath shared an example of something from another religious tradition that he found positively challenging, namely the famous prayer of the Sufi mystic Rabi'a:
As was already mentioned, next time there will be presentations about some of the major world religions.
Dr. McGrath began today's class by presenting some Biblical reasons for Christians to expect to find they can learn from other religions. He began with John 1, which emphasizes that the Word "enlightens every human being coming into the world". That itself should lead us to expect that God is revealed not only in Jesus, or in the Bible, but elsewhere. More than that, the concept of the Word (Logos) is itself an example of something from another religious tradition (Stoic pantheism) that Jews and then Christians found they could utilize in expressing their own faith. Also mentioned was the fact that, when the Bible was translated into Chinese, the translators rendered John 1:1 as "In the beginning was the Way (Tao)".
Acts 17 is another key text in thinking about this subject. There we see Paul disagreeing with Greek idol-worship, but we also find him depicted in terms echoing the story of Socrates. In Acts 17:28 two Greek sources are quoted: "'For in him we live and move and have our being'. As some of your own poets have said, 'We are his offspring.'"
Epimenides' poem Cretica is quoted twice in the New Testament. In the poem, Minos addresses Zeus thus:
They fashioned a tomb for thee, O holy and high one—The other text quoted in Acts 17 is "We are his offspring" from the Cilician poet Aratus (c. 315-240 BC) in his "Hymn to Zeus". And so clearly the author of Acts did not think that what was said about Zeus could not be applied to God as understood by Christians.
The Cretans, always liars, evil beasts, idle bellies!
But thou art not dead: thou livest and abidest forever,
For in thee we live and move and have our being.
We also touched on Romans 2 and the parable of the sheep and the goats, both of which suggest that it may be more important what we do than the doctrines that we hold. Paul's choice of Abraham as an example of saving faith points in this direction too, since Abraham probably didn't assent to anything in the Nicene Creed beyond "We believe in one God".
So can Christians learn from other religions? Yes, we already have, and there is no reason in principle why Christians today ought to take a more negative view of other religious traditions than the New Testament authors themselves.
Dr. McGrath shared an example of something from another religious tradition that he found positively challenging, namely the famous prayer of the Sufi mystic Rabi'a:
O my Lord, if I worship you from fear of hell, burn me in hell. If I worship you from hope of Paradise, bar me from its gates. But if I worship you for yourself alone, grant me then the beauty of your Face.He also mentioned the experience of meeting a Muslim autorickshaw driver in India who spoke of how much he loves Jesus. Whatever one's views on this subject, cases like this need to be part of the discussion, since they raise the question whether it is our knowledge and beliefs about Jesus, or our love for him and obedience to his teaching, that is most important.
As was already mentioned, next time there will be presentations about some of the major world religions.
Sunday, May 3, 2009
Christianity and Other Religions
A thought that has come up in the series about "When Christians Disagree" time and again is that most of would agree that it is OK to agree to disagree about non-essentials. What we really disagree about is what those essentials are, and on what basis they are to be identified. And so, after asking about that and how we figure out what is essential, in Dr. McGrath's Sunday school class today we found ourselves talking about Christian identity and other religions.
Among the subjects we discussed was whether Christian identity is a matter of doctrine, practice or both. It was pointed pointed out that conservative Christians and Muslims would agree over against many liberal Christians in believing in the virgin birth. We also discussed whether it makes sense for Christians to think of Muslims as "worshipping a different God", or whether it makes more sense to acknowledge that the belief in one supreme deity is something held in common, while we may disagree about certain details of our doctrine about God. Over the coming weeks we'll be thinking more about the subject of the relationship between Christianity and other religions, and how Christians might/should view those religious traditions. In the mean time, Dr. McGrath shared what he calls the flaming meteorite test, as well as introducing the notions of exclusivism, inclusivism and pluralism.
At the end of May, Dr. McGrath's class will take a hiatus so that all its participants can attend the Sunday school class Pastor Bartley will be teaching about "Being Baptist".
Among the subjects we discussed was whether Christian identity is a matter of doctrine, practice or both. It was pointed pointed out that conservative Christians and Muslims would agree over against many liberal Christians in believing in the virgin birth. We also discussed whether it makes sense for Christians to think of Muslims as "worshipping a different God", or whether it makes more sense to acknowledge that the belief in one supreme deity is something held in common, while we may disagree about certain details of our doctrine about God. Over the coming weeks we'll be thinking more about the subject of the relationship between Christianity and other religions, and how Christians might/should view those religious traditions. In the mean time, Dr. McGrath shared what he calls the flaming meteorite test, as well as introducing the notions of exclusivism, inclusivism and pluralism.
At the end of May, Dr. McGrath's class will take a hiatus so that all its participants can attend the Sunday school class Pastor Bartley will be teaching about "Being Baptist".
Sunday, April 26, 2009
Stages of Faith
Dr. McGrath has posted some thoughts on today's Sunday school class, as well as some links with further information about James Fowler's idea of "stages of faith", over at Exploring Our Matrix.
Monday, April 13, 2009
Easter Sunday School
Yesterday's sermon focused on the ending (or lack thereof) of Mark's Gospel. The pastor compared Mark to a "choose your own adventure" story, particularly when it comes to the ending.
In Dr. McGrath's Sunday school class, we discussed this as well as another possibility, namely that the original ending of Mark's Gospel could have been lost. Papyrus manuscripts are easily damaged, and most of our ancient manuscripts from this period are significantly damaged. Although we have a great many relatively early manuscripts of the New Testament writings, including some on more durable types of "paper", it is not impossible that the earliest Gospel could have been damaged in some way.
The likelihood that the original ending was lost is increased when we consider that two different scribal traditions, as well as Matthew and Luke who used Mark as a source, felt it necessary to "improve" Mark's ending.
If one considers the different geographical locations for the resurrection appearance stories in Matthew and Luke, it seems impossible to argue for "inerrancy" in any meaningful sense of the term. But if one is asking not about inerrancy but about historicity, then a historian's approach can help us make sense of why Matthew and Luke diverge, with one having the disciples told to go to Galilee while the other has them told to remain in Jerusalem.
In 1 Corinthians 15 we find an example of the sort of tradition about resurrection appearances circulating a decade or more before the Gospel of Mark is thought to have been written. Dr. McGrath pointed out that no geographical setting is provided. And thus a plausible explanation for the divergence between Matthew and Luke is that neither had information on the setting of such appearances, and each independently turned the tradition into a narrative, locating it where it seemed to fit, with the resulting tensions when one has copies of both these Gospels.
Towards the end of the class, the Rev. Bartley brought up the question of whether a rationalistic, post-Enlightenment reading of the text is not alien to the worldview in which these writings were penned. Dr. McGrath replied that, on the one hand, he appreciates what reason and science have given to us. On the other hand, the attempt to require the text to provide certainty, or reject it if it fails to do so, is indeed at odds with these stories. Matthew's Gospel has the apostles doubting even after their "encounter" with Jesus. And so the desire for certainty is the desire for something that even the earliest Christians may not have had.
In Dr. McGrath's Sunday school class, we discussed this as well as another possibility, namely that the original ending of Mark's Gospel could have been lost. Papyrus manuscripts are easily damaged, and most of our ancient manuscripts from this period are significantly damaged. Although we have a great many relatively early manuscripts of the New Testament writings, including some on more durable types of "paper", it is not impossible that the earliest Gospel could have been damaged in some way.
The likelihood that the original ending was lost is increased when we consider that two different scribal traditions, as well as Matthew and Luke who used Mark as a source, felt it necessary to "improve" Mark's ending.
If one considers the different geographical locations for the resurrection appearance stories in Matthew and Luke, it seems impossible to argue for "inerrancy" in any meaningful sense of the term. But if one is asking not about inerrancy but about historicity, then a historian's approach can help us make sense of why Matthew and Luke diverge, with one having the disciples told to go to Galilee while the other has them told to remain in Jerusalem.
In 1 Corinthians 15 we find an example of the sort of tradition about resurrection appearances circulating a decade or more before the Gospel of Mark is thought to have been written. Dr. McGrath pointed out that no geographical setting is provided. And thus a plausible explanation for the divergence between Matthew and Luke is that neither had information on the setting of such appearances, and each independently turned the tradition into a narrative, locating it where it seemed to fit, with the resulting tensions when one has copies of both these Gospels.
Towards the end of the class, the Rev. Bartley brought up the question of whether a rationalistic, post-Enlightenment reading of the text is not alien to the worldview in which these writings were penned. Dr. McGrath replied that, on the one hand, he appreciates what reason and science have given to us. On the other hand, the attempt to require the text to provide certainty, or reject it if it fails to do so, is indeed at odds with these stories. Matthew's Gospel has the apostles doubting even after their "encounter" with Jesus. And so the desire for certainty is the desire for something that even the earliest Christians may not have had.
Subscribe to:
Posts (Atom)
