Category: Author Blog

  • Remembering Billy Graham

    Some of our Energion authors have posted memories of Billy Graham on their blogs. I’m going to link below. I’m sure many more authors were impacted by his life, but these are the notes I’ve found. I’ll add if I find more.
    Bob Cornwall, author of Faith in the Public Square and many other books, and editor of both our APC related series writes Billy Graham: A Remembrance. ” In this day when we are extremely polarized in our politics and our religion, Graham has engendered respect and appreciation even from those who do not abide with his evangelical beliefs.”
    David Alan Black, author of The Jesus Paradigm and many other books writes Billy Graham. “Billy Graham is now in heaven. What a great soul. Everything for him was wrapped up in the Gospel.”
    Robert LaRochelle, author of Crossing the Street and many other books called my attention to this article, How Billy Graham Shaped American Catholicism. Bob is deeply interested in Catholic-Protestant relations.

  • Inclusion and Boundaries, Law and Grace: Where Hospitality Meets Identity

    “Boundaries help define what a household, family, church, or community holds precious. However, the modern world is deeply ambivalent about boundaries and community. Although we yearn for home and a place to belong, often we find ourselves more comfortable with empty space where we can ‘sing our own songs’ and pursue our own plans. Hospitality is fundamentally connected to place to a space bounded by commitments, values, and meanings. Part of the difficulty in recovering hospitality is connected with our uncertainty about community and particular identity.”— Christine Pohl

    I often find myself unhappy with the way so many of the contentious issues of our time are framed. I have argued on this blog that I do like rights language because it simply is not biblical, and such language undermines a decisively Christian position on any matter of importance. I have also suggested that the modern liberal/conservative, left/right continuum is logically incoherent and has made too many Christians more liberal or conservative than Christian; and that such modern liberalism and conservatism are lenses that distort Christianity much more than they illuminate it.
    The insightful quote above by Christine Pohl highlights for me another discussion I am not happy with; and it is one that is particularly big in my circle of United Methodism– the inclusive nature of the church and how that relates to boundaries. Instead of doing the hard work of figuring out how the church is at one and the same time an inclusively hospitable church and a people whose identity by necessity includes boundaries that cannot be crossed and remain Christian, too many people don’t seem to have room for both in their world … (Read more)
    This was written by Energion Publications’ author Dr. Allan R. Bevere, pastor, professor and author of Colossians and Philemon: A Participatory Study Guide, The Politics of Witness: The Character of the Church in the World, and The Character of our Discontent.
     
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  • I Am an Evangelical – Of a Liberal Sort!

    The word “evangelical” has taken on negative connotations in many circles. While it has traditionally been used (in the United States) to designate conservative Protestants who are Biblicist in their reading of the Bible (insists that the Bible is inerrant/infallible) and believe that one’s salvation is dependent on affirming Jesus as one’s savior and lord. In recent decades, it has come to designate persons of conservative political commitments, with strong focus on two social issues (abortion and gay marriage). Now, it is used to describe Protestant supporters of Donald Trump (the so-called 81% of White Evangelicals who are alleged to have supported his candidacy). While it is true that many evangelicals are among Donald Trump’s most fervent supporters, I’ve become increasingly uncomfortable with the development of this stereotypical view of evangelicalism. In my experience, evangelicalism, including white evangelicalism, is much more diverse politically and even theologically than the stereotype would allow.
    I am a left-of-center pastor of a mainstream/mainline Protestant church. I am also the graduate of the largest evangelical seminary in the world (M.Div. and Ph.D.). I may be more “liberal” than many evangelicals, but there is something valuable in my background that I want to retain. (Read more.)
     
    This blog was written by Energion Publications’ author, Dr. Robert Cornwall. His published books include Faith in the Public Square, Out of the Office: A Theology of Ministry, Ultimate Allegiance: The Subversive Nature of the Lord’s Prayer, and more which can be found at EnergionDirect.com, Amazon and Barnes and Noble, in written and electronic forms.
     
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  • History, the Confederacy, and Monuments

    Recently here on EDN, Robert Cornwall had an excellent article on the need to study history. On that point I completely agree. That said, I thought the view of history in the article he recommended was a bit binary and one sided. To be sure, there is a lot of truth in the description of Confederate monuments being linked to the “the Lost Cause” and when I was younger (i.e., the 1960s and 70s) it was still not all that uncommon to hear at least some of the older southerners refer to “the war of northern aggression.”
    While there have been some attempts to remove the issue of slavery from the Civil War, instead trying to find some sort of economic justification, ultimately those attempts have failed. Whatever other factors may have been involved, they were clearly secondary. If one could somehow erase the issue of slavery from the early history of the United States, there would have been no Civil War.
    Granted, in the early part of the war, many in the North were focused mainly on preserving the Union. Any such pretext was removed with the Emancipation Proclamation, and in the latter half of the war both sides fought over slavery, the South to preserve it and the North to end it.
    Slavery, the original sin of the country, ran deep, dividing the it from its earliest days. It stained the Constitution, dragging it away of the goals of the Declaration of Independence where “all men are created equal” into a 3/5 compromise. It repeatedly plagued the early years of the country as a cancer eating away at its victim. Periodically, it would bubble to the surface, resulting in yet more compromises.
    While the Democratic Party was mostly pro-slavery, the Whig party was split between those who wanted to restrict or even end slavery, and those who were willing to accommodate it or did not care. As the abolitionist movement grew, this split among the Whigs eventually destroyed the party and out of its destruction emerged the clearly anti-slavery Republican Party. With the election of the first Republican President, Lincoln, the South, fearing what the anti-slavery Republicans would do, started the Civil War.
    The war ended, but the stain remained. While Republicans moved more towards the idea of the Declaration, Democrats continued to view issues through the lens of race. As Republicans began to lose political control of the South, the Democrats began to impose another form of racism: Segregation, which sadly would last until the 100th anniversary of the Civil war. While there are some notable Democratic exceptions, as there were for Republicans as well, for the most part the Democrats were the party of race, first supporting slavery, then of segregation, and the KKK was the base of many Democratic politicians who were often members themselves.
    I was recently asked by a young software developer how is it that this was turned on its head? I answered that in many respects it really hasn’t. Democrats still tend to see everything through the eyes of race while Republicans are still the party where the color of one’s skin just is not that important; what matters is what one does and believes.
    For many Democrats the focus on races and dividing people into groups is so strong that they have a hard time accepting that Republicans really do not care about skin pigmentation. Instead they take the resistance to dividing people into groups as itself a form of racism, and then create myths such as the southern strategy to project their former evils unto their political opponents.
    Yet a Republican can, as many did, oppose Obama and yet enthusiastically support Ben Carson because of their policies and positions not their skin color. For Democrats, Republican opposition to Obama is frequently portrayed as racism, and the explanations for Carson, when offered, range from the incoherent to the disgusting (i.e., portraying Carson as an Uncle Tom).
    So where do I come down on Confederate monuments? While, my mother was from North Carolina, my Dad was from Wyoming and I grew up as an Air Force brat, an Air Force that had been desegregated by Harry Truman, a Democrat, seven years before I was born. Most of my memories as a child come from Pennsylvania and California. I now live in Wisconsin. So I am basically a northern Republican and do not view the Civil War as a lost cause or a war of Northern aggression. After all, the South started it by firing on Fort Sumter. I view the Civil War as two things: A Victory, and Over.
    Something common among the military, but not always understood by civilians, is the way that true warriors can fight so hard during a war, but then see those on “the other side” as fellow warriors after the war is over, even getting together to commemorate those fallen in battle. Thus, I can read a book like Rod Gragg’s “Covered with Glory: the 26th North Carolina Infantry at the Battle of Gettysburg” and not be rooting for my side to win and them to lose, but instead seeking an understanding of what they went through and suffered.
    Towards the end of the first day of fighting, a federal solder, Corporal Charles H McConnell of the 24th Michigan was falling back. He took his last bullet, and aiming at a large man in gray 30 yards away, pulled the trigger. The large man was Colonel John R Lane, of the 26th North Carolina. The bullet hit Lane in the back of the neck exiting out through his teeth. It was a horrendous wound that nearly killed him. Yet 40 years later, at the anniversary of battle, Lane and McConnell met again and became friends. How is this possible?
    Ultimately, it is because warriors realize, better than most, that in war those on both sides are caught up in something larger than themselves. Once the conflict is settled, it is time to move on and turn swords into plowshares. I can admire as tragic figures “those on the other side” like Lee and Stonewall Jackson. I can get a glimpse of the internal struggle that some faced as they came up against good friends in battle like Armistead and Harrison at Gettysburg. In short, I see them as people who suffered, and not part of an issue to be fought over.
    In this light, when it comes to monuments in cemeteries or places like Gettysburg, I would be very strongly opposed to their removal. As for the others, I see them as much more problematic. I do believe that some of these celebrate the military tradition of the South, something that is much stronger than it is in the North, and it is a part of who they are, or at least were. Note that what is often called the Confederate flag was not actually the flag of the confederacy but a battle flag. Like it or not it is their history. But I can also understand the difficulty in separating this from the reason for which the war was fought, the preservation of the evil of slavery.
    The love of history in me would hate to see their blanket removal as something akin to how Islamic radicals seek to purge the areas they conquer of any vestige of the things they oppose. Ultimately, I wish those involved would learn to be more like Lane and McConnell and I wish we could look back on the Civil War as a tragedy which engulfed the nation, caused by our compromise with the evil of slavery.
    Frankly it should be much easier for us than it was for Lane and McConnell, after all no one alive today actually fought in the Civil War. Maybe a solution is that, rather than remove the Civil War monuments, we should focus on the positive endeavor of building more monuments to those who fought so hard to end the legacy of segregation in the Civil Rights movement.
    Elgin Hushbeck, Jr., Engineer, teacher, Christian apologist, and author of Preserving Democracy, What is Wrong with Social Justice?, A Short Critique of Climate Change, Christianity and Secularism, and Evidence for the Bible.
     
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  • Time to Study History

    History is a subject we all take in school. Sometimes it’s taught well. Sometimes it’s not. Either way, the study of history is often viewed as irrelevant to daily life. History is about the past, and while we’re told at times that if we fail to learn the lessons of the past, we’re fated to repeat them, I’m not sure that’s true, but we can learn a lot from history about context and the way things have evolved.
    Many of the issues of our day have roots in the past, none more serious than the legacy of slavery and Jim Crow, two legacies of our past that are enshrined in monuments remembering and even celebrating the Lost Cause of the Confederacy. (Read more.)
     
    This blog was written by Energion Publications’ author, Dr. Robert Cornwall. His published books include Faith in the Public Square, Out of the Office: A Theology of Ministry, Ultimate Allegiance: The Subversive Nature of the Lord’s Prayerand more which can be found at EnergionDirect.com, Amazon and Barnes and Noble, in written and electronic forms.
     
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  • On Patriotism and Revolution

    On Patriotism and Revolution

    U. S. FlagIn a recent post here, Dr. David Alan Black wrote, “The humility of Christ doesn’t grant us permission on this Fourth to call out our fellow Christians for feeling patriotic or to harp about a revolution in 1776 that was probably at odds with Paul’s teaching about submission to civil authority in Romans 13.” In a post that I otherwise agreed with, I found myself wondering if my patriotism and attitude toward the American Revolution were wrong?
    When I read Dr. Black’s article, I was editing an article in which I had written about why “I believe that humility, dialogue, and a tolerance for those who disagree, working in a framework that stresses unity rather than division are so important,” and it is in this spirit that I offer up what admittedly may be a rationalization on my part, but is a defense of my views on these two questions.
    The question of patriotism is for me the easiest. We all are many things. I am a husband, father, manager, engineer, and author, just to name a few, and in the last few years have been blessed to add grandfather to that list. I do not see any reason patriot cannot also be on this list. For me the issue is not so much a matter of being, or not being, a patriot, but where in your list of labels patriot exists, if it exists at all. In my list of identifying labels the first and most important is Christian. In fact, for me, patriot, while it is there, comes much further down the list.
    This is important because if patriot comes at the top of the list, then nothing can challenge it, and it becomes my country right or wrong-type of patriotism, a patriotism that, historically, has been so problematic.
    My patriotism is also not a matter of reflex, habit, or just because I grew up in America. In fact, today, the cultural norm is the opposite. Today it is much cooler to be a “citizen of the world.” To be a patriot is frequently difficult as the cultural messages are far more likely to stress the flaws and short comings of the country than the good that it has done. Even one of the leading historians read in schools said in an interview that it would have been better if the country had never existed. Not surprisingly then, one of the key political questions, is whether the country will even remain as it was founded, or should it change to be something significantly different. In many respects, it is the same question faced in the revolution.
    Was the revolution wrong? Did it violate “Paul’s teaching about submission to civil authority in Romans 13?” This is nowhere near as easy a question as that of patriotism. On the one hand, if Paul could say what he said in the context of Caesar and Rome, wouldn’t it apply even more so against King George and England? Is Paul’s teaching a universal one that applies in all cases and every situation? Was Bonhoeffer wrong not to submit to Hitler’s government?
    These are not easy questions, and in one sense I am tempted to be comforted by the fact that I do need to directly answer them. If the revolution was wrong, the fault lies with those responsible. Today the civil authority I am under is the United States, independent of how it came to be. But, in another sense I do need to answer these questions, and while I do not see this as in any means clear cut, there are several factors that cause me to question how Paul’s teaching really applies in this situation.
    The first is that the American revolution was truly unique in many ways, and not just in its success. In fact, I believe it is these differences that led to its success and kept it from falling into the disasters of so many other revolutions most notably the French Revolution and the reign of terror that followed.
    While truly out of vogue today, one of these distinctive aspects was the Christian underpinnings of the revolution. While the revolution itself was far from a religious movement, as I detail in my book, Preserving Democracy, the intellectual roots come out of the Great Awakening. While downplayed by the now prevailing secularism, those in the revolution saw God’s hand behind many of the “coincidences” that allowed the revolution to succeed and that even some modern historians have labeled miraculous, though not accepting the theistic implications of the term. (For some examples from a theistic perspective, see The American Miracle, by Michael Medved).
    But none of this goes to the heart of Paul’s teaching. Still, even here, there is a unique difference and this difference can be seen in the question faced by those alive at the time: to which civil authority should they submit? When the colonies were settled, they were, for the most part, left to themselves. The thirteen colonies set up governments to rule themselves and these governments were the civil authority under which the colonist lived.
    This only started to change following the Seven Years War, as the King began to try and impose his will on the colonies. The civil authorities of the colonies attempted to seek accommodation with the King and it was only when that failed did they declare independence. Independence was not declared by a group of individuals seeking to overthrow the government. It was an act of “the Representatives of the united States of America, in General Congress, Assembled, appealing to the Supreme Judge of the world for the rectitude of our intentions, [done], in the Name, and by Authority of the good People of these Colonies.”
    This was a situation that did not, and could not, exist in Paul’s Rome. The key question was, must a people who had until then governed themselves, submit to King who had up to that point ignored them. Does the fundamental authority of government exist with the people, or does it reside with whomever happens to be the current King? This was not even a question in Paul’s time, where rulership was based, not on the authority of the people, but on raw power and who had it.
    For the colonists, the fundamental authority rested with the people and those who voted to declare Independence were acting as duly empowered representatives of that civil authority, a civil authority that had existed long before the then current dispute with King. Thus, in a very real sense, the “revolutionary” in this situation, i.e., the one who was trying to overthrow the status quo, was not the colonists, but the King.
    Ultimately the question of the American Revolution is: does political power derive from the people, or does might make right, and whoever has the power gets to do whatever they want. This is not just an abstract and merely historical question. It is a question that is still with us now more than ever and I do not think Paul’s teaching precludes me from taking a stance on this question.
    Elgin Hushbeck, Jr., Engineer, teacher, Christian apologist, and author of Preserving DemocracyWhat is Wrong with Social Justice?, A Short Critique of Climate ChangeChristianity and Secularism, and Evidence for the Bible.

  • Thomas W. Hudgins: Colossians 2:14 and The Certificate of Debt

    by Dr. Thomas W. Hudgins, professor, author of Those Footnotes in Your New Testament: A Textual Criticism Primer for Everyone and a translator of Dr. David Alan Black’s book, Aprenda a Leer el Griego del Nuevo Testamento.
    Certificate of debt? Record of debt? Debt? Written code? Handwritten certificate? Etc. What exactly did Jesus “cancel out”? What was it that Paul says was hostile against us? When we talk about this word as we are teaching through this passage, what should we emphasize and what should we not emphasize?
    I wanted to show you what some people have written in the commentaries concerning this word:
    John MacArthur writes: “Certificate of debt translates cheirographos, which literally means ‘something written with the hand,’ or ‘an autograph.’ It was used to refer to a certificate of indebtedness handwritten by the debtor in acknowledgement of his debt” (Colossians and Philemon, 112)
    Richard Melick writes: “Literally, the handwriting is a certificate of indebtedness written in one’s own hand. Taken this way, this means that there is a pronouncement that the personal note which testifies against us is canceled” (Philippians, Colossians, Philemon, NAC, 263).  (Read more.)
     
     

  • Is Doctrinal Indifference Anti-intellectual Idolatry?

    by Dr. Allan R. Bevere, pastor, professor and author of Colossians and Philemon: A Participatory Study Guide, The Politics of Witness: The Character of the Church in the World, and The Character of our Discontent.
    In a book, New Testament scholar Scot McKnight co-writes with Dennis Venema, entitled Adam and the Genome: Reading Scripture after Genetic Science, Scot addresses the issue of deconversion from the Christian faith. His primary concern is “the number one reason Christians leave the faith and the number one reason non-Christians find the Christian faith untrustworthy is the issue of the Bible and science” (p. 171). When Christians pit the Bible against science the result is a type of anti-intellectualism at work that sadly has pushed too many people out of and/or away from the faith because they cannot reconcile what really is settled science overall with a particular and deeply flawed interpretation of the Bible, particularly the opening chapters of Genesis. Since some feel they have to choose between one or the other, they all too often choose science over an unteneble understanding of the biblical text.
    There should be no mistaking that this deconversion has a serious intellectual component. Scot writes,

    Each [deconvert], for a variety of reasons, encountered issues and ideas and experiences that simply shook the faith beyond stability. In essence, those who leave the faith discover a profound, deep-seated, and existentially unnerving intellectual incoherence to the Christian faith.

    While Scot’s concern is with how one reads the Bible in reference to genetic science, I want to take Scot’s concern over the anti-intellectual approach some Christians take in reference to scientific inquiry and apply it to a different, albeit a similar kind of anti-intellectualism among another group of Christians– the doctrinally indifferent. [Read more … ]  
     
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  • Bob Cornwall: Religion and Human Rights

    by Dr. Robert D. Cornwall, pastor and author, from his blog, Ponderings on a Faith Journey. Author of Faith in the Public SquareUltimate Allegiance: The Subversive Nature of the Lord’s PrayerUnfettered Spirit: Spiritual Gifts for the New Great AwakeningMarriage in Interesting Times: A Pariticipatory Study Guide,and more!
    On the evening of March 21st, I had the privilege of being one of three speakers at a Niagara Foundation sponsored Abrahamic Dinner. This event was held at Rochester College, and brought together members of the Islamic, Jewish, and Christian communities — to promote dialog and understanding. Each of us, a Rabbi, an Imam, a Christian pastor, was asked to speak to the ways in which our faith traditions understand human rights, and whether this overlaps with or differs from secular understandings. We were asked to speak from the perspective of our own faith tradition, which is difficult when Christianity’s 2 billion adherents are divided into thousands of denominations and sects. Nonetheless, I did my best! As for my partners, the Rabbi went first, and I didn’t find much if anything to disagree with. In fact, he set me up nicely! As for the Imam, I learned a lot about the flexibility of Islamic law, which allows for support of human rights (more so perhaps than secular American law).
    Since this is an important conversation, I decided to share some of what I said. Below you will find my answer to the first question, which dealt with my traditions codes of human rights and relationship to secular codes. Before I share below, I want to add that I agree completely with the Rabbi’s statement that the Jewish tradition, and the Christian tradition following it, speaks not of rights but obligations. That said, I invite you to consider my response:
    (Read more)
     
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  • Allan Bevere: Instruction and Indictment: The Sermon on the Mount and Discipleship – John Wesley

    by Dr. Allan R. Bevere, pastor, professor and author of Colossians and Philemon: A Participatory Study Guide, The Politics of Witness: The Character of the Church in the World, and The Character of our Discontent.
    John Wesley (1703-1791) believed the Sermon on the Mount was very relevant for the current age. Of his fifty-two standard sermons, thirteen are from texts on the Sermon on the Mount. Wesley says several things in his first sermon from Matthew 5:1-4. (All the following quotes are from this sermon of Wesley.)
    First, Wesley suggests that Jesus’ teaching in Matthew 5-7 focus on showing the way to heaven. He says this not only from the context of the Sermon, but because of the one preaching it– “From the character of the Speaker, we are well assured that he hath declared the full and perfect will of God.” The character of the one proclaiming means that the words spoken are “true and right concerning all things.” Wesley is placing the Sermon in the larger Nicene-Chalcedonian theological context. Jesus’ words are true and right because the one speaking the words is divine.
    (Read more)
     
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