Thursday, August 28, 2014
In a sermon titled “The Gospel Demands Sacrifice” posted on Youtube, the President of the Southern Baptist International Missions Board criticized Christians that understand our eternal reward as Heaven rather than the fullness of Christ. This condemnation was enunciated because of this exegete’s aversion to OTHER people possessing what he dismisses as stuff (in other words the property imperative). However, we are beings created to occupy space and in constant need of a plethora of things to keep that embodied existence ongoing. It is further reinforced that if we do not reach Heaven as our destination in the Afterlife, that our eternity will be one of unending agony in the most painful ways in which we can possible conceive. If that is how we have been deliberately designed by our Creator and what He has decided to reveal to us regarding the comprehensive metaphysical reality, is this response really something we should be chastised over? Perhaps this pastor’s underlying issue is that we retain a sense of individuality once this life is completed rather than an existential obliteration in a Nirvana-like state he terms “the fullness of Christ”.
Note something will you. Pastors are often fond of the text that our love for Christ should be so intense that our love for family should look like hate in comparison. But never in this exposition do they have backbone to preach that our devotion to Christ should be so singular that our love for the organized church in comparison to that of her Christ should also look like hate.
Wednesday, August 27, 2014
Tuesday, August 26, 2014
Should Churches Purge Members That Minister Beyond Denominational Limitations?
Now would that be a punishment or a reward to be forced off this sinking denominational ship?
The bishop justifies such a hardline position because, “It is an affront to those who have worked hard, studying many years in seminary, spending much money, making many personal sacrifices when others, maybe unknowingly, seek ordinations in an easy, anonymous way.”
One will note that no where in the explanation is God or Christ even mentioned.
That is because, other than the basic criteria listed in Scripture, He leaves it up to the individual to follow the path that is best suited to their own particular calling.
The United Methodist Church is only one expression of the broader Bride of Christ.
Those employed by a United Methodist Church or seeking a career in such might have to abide by the rules that the denomination establishes to determine who it allows to minister as part of its brand.
However, their exists a Christan world beyond this one principality within the larger kingdom.
So long as someone holding one of these alternative ordinations does not try to seize control of a United Methodist Church, they should use the credential to minister in any way possible that is open to them.
The average member is only in church between one and maybe three hours per week.
If someone in the remaining hours of the week wants to fill that time going about their Father's work and they for the most part profess the same basic theological and philosophical worldview as you do, it is the epitome of arrogance for you to punish them simply because they don't hold a certificate with your seal of approval emblazoned upon it.
Any church that seeks to control those not on the official payroll or those that have not agreed to the parameters of ministry within a specific denomination has come dangerously close to elevating the organizational structure above the Christ that it claims to worship.
About the best thing that could possibly happen to someone that looses their membership over such a petty and minuscule offense for simply feeling a call to ministry that ecclesiastical elites fail to recognize is to set up some kind of Methodist or Wesleyan-style church of their own.
It might not be what they have been accustomed to, however, given that these are generic theological labels or categories, should you decide to apply them along with a few distinct modifiers to create a somewhat unique variation on the given theme, there really isn't much that religious power brokers can do to stop you
By Frederick Meekins
Monday, August 25, 2014
Albert Mohler suggests that Christians should suspend judgment and “lead with empathy” in regards to the Ferguson, Missouri insurgency. This same theologian is certainly quick to judge young Christians not married by 23 years of age who otherwise keep their pants on and don’t pop out a litany of bastards. But church youth aren’t usually the kind to burn things to the ground when not lavished with an increasing number of government handouts.
Thursday, August 21, 2014
Southern Baptists Eager To Toss Singles Into Hellfire Turn Blind Eye To Tattoos
Wednesday, August 20, 2014
Southern Baptists Descend Into Deeper Religious Fanaticism
Apparently, little consideration is to be given as to whether or not the couple can actually afford to do so.
Speaking in defense of the decree to USA Tolday, Pastor Jon Akin of Lebanon, Tennessee said of the Southern Baptist Convention’s previous teaching before the fanatics took over that a couple should wait to marry until they have reached a level of financial security, “What we've communicated to our young people is finances are more important than sexual sin, and the Bible seems to say the exact opposite of that."
The previous doctrine does nothing of the sort.
If the pastor does not have the guts to put the fear of God in the youth regarding venereal diseases, unplanned pregnancies, and shattered hearts, that is not the fault of delaying gratification.
And if the youngsters can’t keep it in their pants until they can afford a down payment or a security deposit, that is their own fault.
Contrary to beatnik ditties, you do need more than love.
So who is supposed to provide for these whelps?
I guess we are expected to dig into our pockets, as we are in regards to the missionaries to the pygmies, and empty the contents of our wallets to finance yet additional foolhardy undertakings.
And as in the case of Ann Coulter, these fanatics will likely damn to the edge of Hell anyone suggesting that those wanting to marry should pay their own way in life.
By Frederick Meekins
In an oration titled “Do You Understand What You Are Reading: The Christian Faith & The Call To Teach”, Southern Theological Seminary President Albert Mohler remarked that the Internet is a horrible place to attend seminary. And what if distance education is the only way that someone can acquire knowledge of this variety either because it is they only way that they can afford, don’t have the time for a traditional approach to education, or simply because they have not jumped through assorted hurdles such as traditional church membership or ministry involvement? There is nothing in the Bible about restricting knowledge solely to a select elite. That is more of a Gnostic perspective.
President Obama admonished that, to overcome the mistrust between many COMMUNITIES and their local police, Americans would be required to "listen and not just shout." Does that include certain populations listening regarding the impropriety of their propensity to destroy property upon learning of news not to their liking and that sidewalks (rather than streets) are designated for pedestrian perambulation, and that when a vehicle approaches you on the street you get out of the way quickly and without haste?
The rampaging in the St. Louis area is being blamed in part on White flight. But if violence and destruction are the ways certain populations respond to news not particularly to their liking, why should Whites with the opportunity and ability to leave remain in an area where they and what they have worked for are open targets?
In his threats of increased violence if a verdict is not rendered meeting with his approval in regards to the Ferguson, Missouri shooting, Spike Lee insists that the education system is in part responsible for the plight of Black youths. And how is Whitey at fault if those of that demographic refuse to crack open a school book?
Tuesday, August 19, 2014
The Dean of the National Cathedral is calling for prayer regarding the situation in Ferguson, Missouri. Since he categorizes himself as a “Christian atheist”, he should be asked what is the point of asking for assistance from aGod that does not exist. According to his theology, it might be more beneficial to flip on the Batsignal.
Militias are accused of complicating things along the border for attempting to uphold a number of laws that the Obama administration border patrol is failing to enforce. However, not a single militia has looted a business or vandalized property. Do CNN propagandists that insist upon detailing the ideological nuances and distinctions found among the Ferguson, Missouri protesters intend to point out this fact just elaborated?
Monday, August 18, 2014
A Moral Analysis Of Physician Assisted Suicide
In this contentious debate, ghouls in lab coats give those wracked with the most horrible of afflictions the impression that the only alternatives available are a life of agony or an end hastened by an IV drip. However, those in the middle of this debate who relish neither the prospects of drawn out pain nor speeding up death as an end in itself can provide a bit of solace in light of life’s most intense existential crisis for their loved ones and colleagues.
Many times if these cases are looked at more closely, one does not find someone that is all that eager to embrace death as they are to ease overwhelming physical and emotional suffering. The goal in such situations ought not be to prolong life beyond what was intended but rather to allow the person’s existential voyage to reach its conclusion at a natural pace in a more serene manner.
Therefore, the best course of treatment to counsel the terminally ill consists of the various options to control the pain. Rae points out that, though there are cases where pain cannot be controlled, these instances are rare and should not be precedent-setting examples upon which a comprehensive policy is based (188). It is Rae’s assertion that most cases can be controlled through a high-enough amount of medication.
Under the principle known as “the law of double effect”, medical personnel could be permitted to administer a sufficient quantity of drugs to alleviate the pain even if one of the possible side effects of the treatment is death (188). To some, this may sound little different than euthanasia; however, the distinction of motive is critical as the patient and medical professionals are not deliberately seeking to end life but rather to alleviate suffering aware of the knowledge that death might be an potential outcome. When you come down to it, this would not be all that more ethically ambiguous than any other risky but necessary medical procedure.
In his lectures for the Trinity Theological Seminary courses in Apologetics, John Warwick Montgomery astutely observed that each of us is more preoccupied about our own deaths and those of loved ones than we are willing to admit. Even for Christians, that appointment none will be able to avoid other than through Christ’s Second Coming might not spark as much apprehension if we had better assurances from the medical community that everything within its power was being done to make the transition into the next realm as comfortable as possible.
In regards to the issue of physician-assisted suicide, its proponents often attempt to turn the tables on their Christian opponents with the following argument: “Since Christians should show mercy and compassion, they should therefore approve of physician assisted suicide.” While this may be difficult to counter initially in light of the immense pain the terminally ill often suffer from, upon closer reflection one will realize that mercy and compassion are not as intrinsically linked with this disputed medical practice as we have been led to believe.
For starters, often the terminally ill are not so eager for a headlong rush into death as they are terrified of becoming a burden or facing the cessation of life in this world alone. Thus, in such circumstances, mercy and compassion would manifest themselves not in a desire to let the dieing do themselves in but rather by standing alongside them as an advocate against maltreatment or to stand beside them as a companion, holding the hand of the ailing letting them know they are still loved despite their failing bodies and that they will be missed each day until we ourselves will be resurrected with them in eternity where we will no more endure the sorrow of death.
If the advocates of euthanasia point out that while such efforts might diminish psychological anguish they do little to ease overwhelming pain, the Christian can respond that the goal ought not to be so much hastening death but rather directing research efforts towards addressing this physical trauma. As Rae points out, the cases where pain cannot be managed are increasingly rare; and in especially challenging cases under the principle known as “the law of double effect”, physicians are justified in increasing the patient’s level of medication to levels nullifying the pain even if one of the potential side effects is death. In such a scenario, death is not the intended result but rather an unintended consequence.
In these debates, it is often considered impolite to call someone’s motives into question. However, since the advocates of physician-assisted suicide have already insinuated that Christians leery of this practice rank up there with the Marquis De Sade for allowing suffering to continue, it would be a fair question to ask whether euthanasia’s enthusiasts are really all that concerned about the comforts of the critically ailing or simply hide behind such a seemingly humanitarian posture out of more materialistic motivations.
For despite hiding behind a cloak of compassion, many calling for physician-assisted suicide are just concerned about the bottom line, claiming that limited resources would be better directed towards salvageable human capital. As former Colorado Governor Richard Lamm said, “We have a duty to die”, no doubt emphasizing this obligation for the common man rather than his own loved ones.
By Frederick Meekins