Reformation Trust has made Anthony Carter’s Blood Work: How the Blood of Christ Accomplishes Our Salvation free for the next few days.
Good thoughts here from Dan Cogan:
After the stranger shared a link to a discernment blog which cried wolf, I sent the stranger a note that simply said, “Hey, I’m definitely in favor of calling a wolf a wolf. I’ve gotten in trouble for doing so not a few times. But I think you’re wrong calling him a wolf. Won’t debate with you. Just asking you to slow your roll and pray for him and don’t take everything the Christian gossip rags say as gospel. Peace.”
Boy was I asking for it. And I should have known.
And if you’re interested, here’s something similar I wrote a while back in the midst of another church controversy.
We are now in our twelfth year of public schooling, and between our three children we have totaled twenty-two school years of public education. This has taken place in a limited context, of course: one primary school and one high school in one school district in one town in one province in one country. I have written elsewhere about how and why we made the decision to educate our children this way and do not wish to cover that ground again today. What I do wish to do, though, is to reflect on the way that Christians speak about public schools and, even more so, about public school teachers. The last ten years have made me realize that many Christians speak unfairly about public school teachers. They may even speak slanderously.
This year my organization joined with our Roman Catholic allies in filing a legal brief with the Supreme Court asking the court to uphold Texas’ laws regulating the abortion industry. That isn’t all that surprising. After all, Catholics and evangelicals have been working together for decades to uphold the sanctity of human life. What was surprising was that an opposing brief, filed by a Baptist church, argued that legal abortion is moral and just.
These are some of the big questions with which we must wrestle when considering the pro-life position. Being pro-life is often exclusively linked to being anti-abortion. It isn’t less than that, but it’s so much more. The pro-life position encompasses all of life. It recognizes that babies are created and important in the womb, but it also upholds the dignity of every person throughout every stage of life regardless of disabilities (Ps. 139:13). Being pro-life means remembering the orphans and widows (James 1:27) as well as the elderly (Acts 20:35; 1 Tim. 5:1–8). Being pro-life also informs our views on suicide and assisted suicide. To be pro-life is to hold to a belief that all of life matters.
I find that explanation much too narrow and unimaginative. I suppose there is a kernel of truth in the idea that a parent’s affection for a child is a way of showing compassion – a way of minimizing the pain and fortifying a kid for future endeavors.
But what if there is more going on in this simple act of love?
The open letter that needed to happen. Maybe.
In ancient times, cultures spanning the globe viewed their kings as divine, or at least uniquely chosen by the gods to represent divine interests on the earth. From the banks of the Nile to Mesopotamia to the Amazon Basin, people desired a king that could unite the unsurpassable chasm that spanned heaven and earth. In some cultures the king was truly divine and a member of the pantheon, while in other cultures he simply portrayed the image of the patron god on earth. In both cases, the king functioned simultaneously as insider and outsider. He was one of the people, yet substantially other, and it is this unique status that afforded him the sacral function of religious leader and divine protector. The divine king was an alien savior who protected kingdom boundaries, ensured crop production, and united the people and with the gods, maintaining the supposed divine world order through their reign.