Written for Dr. Richard Horner, Church and the World, Reformed Theological Seminary, Orlando, November 2003.
This book is the tale of the Schaeffers’ nearly forty-year endeavor to demonstrate, through their lives and work, that the God of the Bible existed in the twentieth century and that his word is true. They did this by opening their home to “give honest answers to honest questions” to seeking people and in doing so “by living on the basis of prayer,” trusting God to provide for all their needs. Edith Schaeffer, in her homespun manner, provides detailed and copious evidence of the hundreds and thousands of lives who were touched by their ministry beginning in Switzerland and extending nearly world-wide over the many years as they sought to fulfill the calling to provide spiritual (and physical) nourishment for the hungry persons that God sent to their door.
Tuesday, September 28, 2010
Wednesday, September 15, 2010
The Pastor's Family, Sloth, Jealousy, Competition, Sexual Lust, Ecclesiastical Politics, and Ministry Philosophy
by Daniel L. Sonnenberg, 2003.
1. The pastor’s family, its importance, difficulties and witness. Practical ways I will minister to my family.
IMPORTANCE. The pastor’s most important human relationships are in his family. There his true identity is revealed and his sanctification is improved. If he is a tyrant at home, he will be a tyrant in the church. He may put up a good front for awhile with his congregation, but eventually, his true self will come out. Conversely, if he learns to serve his family as a loving shepherd - guiding, protecting, feeding - he will do the same with his flock.
Before I had children, I didn’t understand why some parents came late to meetings from time to time or didn’t show up at all. I expected them to be on time every time and had little patience with their seeming negligence.
However, after our two children came along, I began to understand from experience that kids get sick and have emergencies that cannot be prevented. I became more patient with the flock as a result. Similarly, God has used my wife to knock off some of the rough edges in my life. Because I can’t hide my true self from her, she points out my weaknesses and faults so that we can bring them to God in prayer for his sanctifying work.
1. The pastor’s family, its importance, difficulties and witness. Practical ways I will minister to my family.
IMPORTANCE. The pastor’s most important human relationships are in his family. There his true identity is revealed and his sanctification is improved. If he is a tyrant at home, he will be a tyrant in the church. He may put up a good front for awhile with his congregation, but eventually, his true self will come out. Conversely, if he learns to serve his family as a loving shepherd - guiding, protecting, feeding - he will do the same with his flock.
Before I had children, I didn’t understand why some parents came late to meetings from time to time or didn’t show up at all. I expected them to be on time every time and had little patience with their seeming negligence.
However, after our two children came along, I began to understand from experience that kids get sick and have emergencies that cannot be prevented. I became more patient with the flock as a result. Similarly, God has used my wife to knock off some of the rough edges in my life. Because I can’t hide my true self from her, she points out my weaknesses and faults so that we can bring them to God in prayer for his sanctifying work.
Why the Word Became Flesh
By Daniel L. Sonnenberg, 2003.
Introduction
“Christ Jesus came into the world to save sinners” (1 Tim. 1.5). He came for no other purpose than to redeem those whom the Father has given Him. Hodge affirms this declaration when he says, “the only reason Christ came in the flesh was because of the fall…Christ came into the world voluntarily to save his people from their sins; to seek and save the lost.”[1] Christ’s coming into the world as not only God, but also Man, is of critical importance to anthropology and Christology. It was necessary for the Word, the second Person of the Trinity, to become man to fulfill God’s plan to redeem fallen humankind. A survey of some of the Christological and anthropological literature supports this premise and supplies several listings of the reasons Christ had to become a man.
Introduction
“Christ Jesus came into the world to save sinners” (1 Tim. 1.5). He came for no other purpose than to redeem those whom the Father has given Him. Hodge affirms this declaration when he says, “the only reason Christ came in the flesh was because of the fall…Christ came into the world voluntarily to save his people from their sins; to seek and save the lost.”[1] Christ’s coming into the world as not only God, but also Man, is of critical importance to anthropology and Christology. It was necessary for the Word, the second Person of the Trinity, to become man to fulfill God’s plan to redeem fallen humankind. A survey of some of the Christological and anthropological literature supports this premise and supplies several listings of the reasons Christ had to become a man.
Case Study: Women in Ministry
Written for Drs. Al Mawhinney and Reggie Kidd, Senior Seminar, Reformed Theological Seminary, Orlando, May 2003.
The role of women in ministry is a significant issue in our day which deserves careful consideration in the churches. As a result of our discussion on this topic I realized that there are still quite a few issues that I need to consider on this subject. I had believed that the main issue for me (at least in my denomination) was whether I felt comfortable in a church with women elders or not. From what I have gathered so far, there do not appear to be any churches with women pastors, but there are a number who have opted for women ruling elders, especially in the western presbyteries. I believed, and still do, that Scripture supports a unity among men and women before God as persons created in his image (Gen. 1:27; Gal. 3:28), but assigns different functions under God.
The role of women in ministry is a significant issue in our day which deserves careful consideration in the churches. As a result of our discussion on this topic I realized that there are still quite a few issues that I need to consider on this subject. I had believed that the main issue for me (at least in my denomination) was whether I felt comfortable in a church with women elders or not. From what I have gathered so far, there do not appear to be any churches with women pastors, but there are a number who have opted for women ruling elders, especially in the western presbyteries. I believed, and still do, that Scripture supports a unity among men and women before God as persons created in his image (Gen. 1:27; Gal. 3:28), but assigns different functions under God.
Case Study: Right to Life - Abortion
By Daniel L. Sonnenberg, 2003.
This case study deals with a pastor caught between two sides of the Right to Life - Abortion issue. One of his active elders came to him with a concern that the pastor spent too much time on the abortion issue in the church. In the same week, one of his active deacons came to him concerned that the pastor spent too little time on the abortion issue in the church. In both cases they reported that “a large segment of the congregation” was “very upset” about the pastor’s actions. Before Dr. Cannada explained more of the circumstances of the case, I suggested that the pastor begin by speaking with each man individually, then speak with any others who may be involved, and bring it before the elders and deacons if necessary. I also suggested a series of teachings on the abortion issue among the elders and deacons if warranted. However, according to Dr. Cannada, the second, third and fourth steps were not required in this case. Fortunately, the first meeting with each man revealed the problems. No other individuals in the church were apparently concerned with this issue. As a result, the pastor was obliged only to meet with the two individuals.
This case study deals with a pastor caught between two sides of the Right to Life - Abortion issue. One of his active elders came to him with a concern that the pastor spent too much time on the abortion issue in the church. In the same week, one of his active deacons came to him concerned that the pastor spent too little time on the abortion issue in the church. In both cases they reported that “a large segment of the congregation” was “very upset” about the pastor’s actions. Before Dr. Cannada explained more of the circumstances of the case, I suggested that the pastor begin by speaking with each man individually, then speak with any others who may be involved, and bring it before the elders and deacons if necessary. I also suggested a series of teachings on the abortion issue among the elders and deacons if warranted. However, according to Dr. Cannada, the second, third and fourth steps were not required in this case. Fortunately, the first meeting with each man revealed the problems. No other individuals in the church were apparently concerned with this issue. As a result, the pastor was obliged only to meet with the two individuals.
Response to "The Israel of God" by O.P. Robertson
Written for Dr. Richard Pratt, Prophets, Reformed Theological Seminary, Orlando, April 2004.
Chapter 1: The Land
This chapter was helpful in summarizing a number of things I’ve heard in various classes about “the land,” and especially helpful in understanding the current controversy among Evangelicals regarding the promise of land to the Jews. Robertson points out that the promise of land to Abraham and his spiritual inheritance is the promise of a restored paradise after its loss in the fall under Adam. Abraham understood, even in his day, that since he did not inherit the physical land that the covenant promised him, that he was to look forward to a heavenly city and a heavenly land that he and those who followed him by faith would one day inherit in the restoration of the entire cosmos. The land he was promised, with identifiable borders between the Euphrates River and Egypt, then, was merely a shadow of the restored heavens and earth he and other believers would inherit when Christ comes in judgment and glory as full Messianic ruler of the restored cosmos. Abraham’s descendants were not wrong to inhabit the land that had been promised them, though they never did so to perfection, but they too, should have looked forward, as Abraham did, by faith to the possession of the restored cosmos under the rulership of the Messiah. The modern-day controversy over the restoration of the physical land of Israel to the Jews is put into perspective by this. Those who believe that one day the Jews will receive the land of Israel as their inheritance are misinformed.
Chapter 1: The Land
This chapter was helpful in summarizing a number of things I’ve heard in various classes about “the land,” and especially helpful in understanding the current controversy among Evangelicals regarding the promise of land to the Jews. Robertson points out that the promise of land to Abraham and his spiritual inheritance is the promise of a restored paradise after its loss in the fall under Adam. Abraham understood, even in his day, that since he did not inherit the physical land that the covenant promised him, that he was to look forward to a heavenly city and a heavenly land that he and those who followed him by faith would one day inherit in the restoration of the entire cosmos. The land he was promised, with identifiable borders between the Euphrates River and Egypt, then, was merely a shadow of the restored heavens and earth he and other believers would inherit when Christ comes in judgment and glory as full Messianic ruler of the restored cosmos. Abraham’s descendants were not wrong to inhabit the land that had been promised them, though they never did so to perfection, but they too, should have looked forward, as Abraham did, by faith to the possession of the restored cosmos under the rulership of the Messiah. The modern-day controversy over the restoration of the physical land of Israel to the Jews is put into perspective by this. Those who believe that one day the Jews will receive the land of Israel as their inheritance are misinformed.
Psalms to Memorize
by Daniel L. Sonnenberg, 2003.
Psalm 1
Blessed is the man who does not walk in the counsel of the wicked or stand in the way of sinners or sit in the seat of mockers. But his delight is in the law of the LORD, and on his law he meditates day and night. He is like a tree planted by streams of water, which yields its fruit in season and whose leaf does not wither. Whatever he does prospers. Not so the wicked! They are like chaff that the wind blows away. Therefore the wicked will not stand in the judgment, nor sinners in the assembly of the righteous. For the LORD watches over the way of the righteous, but the way of the wicked will perish.
Psalm 8
Psalm 1
Blessed is the man who does not walk in the counsel of the wicked or stand in the way of sinners or sit in the seat of mockers. But his delight is in the law of the LORD, and on his law he meditates day and night. He is like a tree planted by streams of water, which yields its fruit in season and whose leaf does not wither. Whatever he does prospers. Not so the wicked! They are like chaff that the wind blows away. Therefore the wicked will not stand in the judgment, nor sinners in the assembly of the righteous. For the LORD watches over the way of the righteous, but the way of the wicked will perish.
Psalm 8
Psalms by Subject
By Daniel L. Sonnenberg, 2003.
Psalms of Lamentation:
• 130 – Out of the depths
• 102 – Hear my prayer, O Lord; let my cry for help come to you
o more appropriate than Ps 51 for public prayer
• 42 – Why are you so downcast, O my soul?
• 22 – Jesus on the cross
Psalms of Ordeal
• Psalm 26 – vindicate me O Lord, for I have led a blameless life
Psalms of Thanksgiving - votive
• 107 – Give thanks to the Lord, for he is good; his love endures forever
o National thxgiving; recurring theme: I was in trouble, I cried to the Lord, he answered me; now I’m here giving him thanks
• 116 – v9 – confession of the obligation – “that I may walk before the Lord”
Psalms of Thanksgiving – festal
• 24 – who may ascend the hill of the Lord?…lift up your heads O you gates
• 46 – God is our refuge and strength
• 47 – Clap your hands
• 48 – Great is the Lord
• 84 – How lovely is your dwelling place
Fast Day Psalms
• 120 – invocation for fast day
• 46 – processional for fast day
• all the lamentation psalms
• particularly 79, 80, 81
Sabbath Psalms
• 93-100
Passover Psalms
• 113-118
Royal Psalms
• 2, 72, 110
Daily Morning Psalms
• 145-150
Wisdom Psalms
• 1, 19, 34, 111-112, 119
________________________
Originally assembled for Hughes Oliphant Old's course "Leading in Prayer," Reformed Theological Seminary, Orlando, February 2003.
Psalms of Lamentation:
• 130 – Out of the depths
• 102 – Hear my prayer, O Lord; let my cry for help come to you
o more appropriate than Ps 51 for public prayer
• 42 – Why are you so downcast, O my soul?
• 22 – Jesus on the cross
Psalms of Ordeal
• Psalm 26 – vindicate me O Lord, for I have led a blameless life
Psalms of Thanksgiving - votive
• 107 – Give thanks to the Lord, for he is good; his love endures forever
o National thxgiving; recurring theme: I was in trouble, I cried to the Lord, he answered me; now I’m here giving him thanks
• 116 – v9 – confession of the obligation – “that I may walk before the Lord”
Psalms of Thanksgiving – festal
• 24 – who may ascend the hill of the Lord?…lift up your heads O you gates
• 46 – God is our refuge and strength
• 47 – Clap your hands
• 48 – Great is the Lord
• 84 – How lovely is your dwelling place
Fast Day Psalms
• 120 – invocation for fast day
• 46 – processional for fast day
• all the lamentation psalms
• particularly 79, 80, 81
Sabbath Psalms
• 93-100
Passover Psalms
• 113-118
Royal Psalms
• 2, 72, 110
Daily Morning Psalms
• 145-150
Wisdom Psalms
• 1, 19, 34, 111-112, 119
________________________
Originally assembled for Hughes Oliphant Old's course "Leading in Prayer," Reformed Theological Seminary, Orlando, February 2003.
Prayers in Scripture
By Daniel L. Sonnenberg, 2003.
OLD TESTMENT
Hannah’s sorrowful vow to the Lord in exchange for a son
1 Samuel 1:11 And she made a vow, saying, "O LORD Almighty, if you will only look upon your servant's misery and remember me, and not forget your servant but give her a son, then I will give him to the LORD for all the days of his life, and no razor will ever be used on his head."
Hannah’s votive prayer of thanksgiving; may have been a standard form that Hannah used, not unique to her; seems not to exactly fit here situation (similar to Mary’s Magnificat)
OLD TESTMENT
Hannah’s sorrowful vow to the Lord in exchange for a son
1 Samuel 1:11 And she made a vow, saying, "O LORD Almighty, if you will only look upon your servant's misery and remember me, and not forget your servant but give her a son, then I will give him to the LORD for all the days of his life, and no razor will ever be used on his head."
Hannah’s votive prayer of thanksgiving; may have been a standard form that Hannah used, not unique to her; seems not to exactly fit here situation (similar to Mary’s Magnificat)
The Reformed Roots of "Leading in Prayer: A Workbook for Worship" by Hughes Old
by Daniel L. Sonnenberg, 2003.
The prayers of the Lord’s Day in the Reformed tradition have been shaped by a number of writers since the 16th century. Hughes Oliphant Old’s Leading in Prayer has drawn together the principles and content of these prayers in a way that can be adapted to the modern worship service. This paper will examine several of these writers to discover the roots of Dr. Old’s pattern of prayer. In each section, I will begin with a summary of Old’s understanding of each particular type of prayer. This will be followed by how this type of prayer was understood or developed by other authors in the Reformed tradition such as John Calvin, William Perkins, the authors of The Westminster Directory, Matthew Henry, Samuel Miller and B. M. Palmer.[FOOTNOTE]
The prayers of the Lord’s Day in the Reformed tradition have been shaped by a number of writers since the 16th century. Hughes Oliphant Old’s Leading in Prayer has drawn together the principles and content of these prayers in a way that can be adapted to the modern worship service. This paper will examine several of these writers to discover the roots of Dr. Old’s pattern of prayer. In each section, I will begin with a summary of Old’s understanding of each particular type of prayer. This will be followed by how this type of prayer was understood or developed by other authors in the Reformed tradition such as John Calvin, William Perkins, the authors of The Westminster Directory, Matthew Henry, Samuel Miller and B. M. Palmer.[FOOTNOTE]
Monday, September 13, 2010
Inerrancy of the Bible
Written for Dr. Frank James, History of Christianity II, Reformed Theological Seminary, Orlando, May 2003.
Historical Background of the Debate
There seem to be two lines of thought on the how the debate over inerrancy began. Not surprisingly, the two views of history appear to be divided down the lines of the parties in the debate. Both sides accuse the other of starting it!
Historical Background of the Debate
There seem to be two lines of thought on the how the debate over inerrancy began. Not surprisingly, the two views of history appear to be divided down the lines of the parties in the debate. Both sides accuse the other of starting it!
Open Theism
By Daniel L. Sonnenberg, 2003.
Open theism, as propounded by Sanders, Rice, Pinnock and others seems to be a hearty attempt to make God more palatable for the modern mind and to solve some long standing theological mysteries. However, Frame, Piper, Ware and others show that this system of thought is, in the end, untenable according to Scripture and potentially dangerous to the church. An evaluation of these two systems will demonstrate the present author’s agreement with the latter view.
Open theism, as propounded by Sanders, Rice, Pinnock and others seems to be a hearty attempt to make God more palatable for the modern mind and to solve some long standing theological mysteries. However, Frame, Piper, Ware and others show that this system of thought is, in the end, untenable according to Scripture and potentially dangerous to the church. An evaluation of these two systems will demonstrate the present author’s agreement with the latter view.
Old Testament Exegesis, Analysis of 2 Chronicles 15.1-19
By Daniel L. Sonnenberg, 2002.
Introduction
As Christians, we have received a measure of God’s blessing in our deliverance from sin and death by Christ on the cross. For some Christians, that is as far as they want to go. However, that is not God’s will for our lives. Scripture urges us to continue to press forward in a life of obedience. As we continue to seek to obey God’s will in our lives, he blesses us for the purpose of expanding His kingdom on earth. We have the high calling as co-participants in Christ’s rule and reign of the earth that will one day be fully completed. In 2 Chronicles 15.1-19, the Chronicler sought to convince his audience that a life of obedience to God is rewarded by God’s blessing.
Introduction
As Christians, we have received a measure of God’s blessing in our deliverance from sin and death by Christ on the cross. For some Christians, that is as far as they want to go. However, that is not God’s will for our lives. Scripture urges us to continue to press forward in a life of obedience. As we continue to seek to obey God’s will in our lives, he blesses us for the purpose of expanding His kingdom on earth. We have the high calling as co-participants in Christ’s rule and reign of the earth that will one day be fully completed. In 2 Chronicles 15.1-19, the Chronicler sought to convince his audience that a life of obedience to God is rewarded by God’s blessing.
Position Paper: Hebrews 6:4-6
By Daniel L. Sonnenberg, 2003.
Theological and Pastoral Issues at Stake
The central theological and pastoral issue in Heb 6:4-6 seems to be whether true Christians can lose their salvation. This is an aspect of the doctrine of the application of redemption, the way in which the Holy Spirit applies the work of Christ to the lives of believers and unbelievers. Particularly, this refers to the perseverance of the saints. Historically, Wesleyan/Arminian theology has maintained that it is possible for Christians to lose their salvation because “election is conditional on man’s response, dependent on God’s foreknowledge of his faith and perseverance.”1[1]
Man has free will and can therefore resist God’s grace either before or subsequent to salvation. A Christian who turns his back on the faith can therefore be eternally lost. Calvinist/Reformed theology has maintained that true Christians will be sustained to the end by the power of God, not by human will. Those who persevere to the end of their earthly lives in faith prove that they are true Christians, and those who only appear to be saved but fall away never had saving faith.
Summary of Major Positions
Critique of PBS Documentary, “From Jesus to Christ: The First Christians”
By Daniel L. Sonnenberg, 2002.
The PBS Documentary, “From Jesus to Christ: The First Christians,” although demonstrating high production quality and detailed research into early Christianity, contains a number of misrepresentations and cannot conceal its writers’/producers’ presupposition that scripture does not speak authoritatively on matters of faith or history.
A Corporate Prayer for Christian Worship
Written for Dr. Steve Brown, Communication II, Reformed Theological Seminary, Orlando, December 2003.
O God, you are the Father of our Lord Jesus Christ, who, in his life, death and resurrection, reached out to us in love to pay the price for our sins. We glorify your name. We have sinned against you in our thoughts, our words and our deeds. We have forgotten you, we have ignored you, and we have deliberately disobeyed you. Forgive us our sins today and draw us near to yourself. We need you, and we love you.
We are gathered here in the name of your Son because he is the only true source of life, of truth, of healing for our souls. We are afraid of many things that are happening in our world. We fear attacks by terrorists, we fear losing our jobs, we fear that our families will break apart, we fear that we may never have a family of our own, we fear that we will not become all that you have called us to be. Calm our fears and give us your peace.
O God, you are the Father of our Lord Jesus Christ, who, in his life, death and resurrection, reached out to us in love to pay the price for our sins. We glorify your name. We have sinned against you in our thoughts, our words and our deeds. We have forgotten you, we have ignored you, and we have deliberately disobeyed you. Forgive us our sins today and draw us near to yourself. We need you, and we love you.
We are gathered here in the name of your Son because he is the only true source of life, of truth, of healing for our souls. We are afraid of many things that are happening in our world. We fear attacks by terrorists, we fear losing our jobs, we fear that our families will break apart, we fear that we may never have a family of our own, we fear that we will not become all that you have called us to be. Calm our fears and give us your peace.
Study Guide for Chapter X: Baptism and the Lord's Supper in "Paul: An Outline of His Theology" by Herman Ridderbos
Written for Dr. Reggie Kidd, Acts and Pauline Epistles, Reformed Theological Seminary, Orlando, May 2003.
Section 64: Different Definitions of Baptism (396-406)
I. Introduction
A. Paul nowhere gives a detailed treatment of the meaning of baptism, but presupposes an understanding of it
B. Yet a very important doctrinal element is implied through traditional formulations and descriptions
II. Baptism as a cleansing bath OR cleansing from sin
Section 64: Different Definitions of Baptism (396-406)
I. Introduction
A. Paul nowhere gives a detailed treatment of the meaning of baptism, but presupposes an understanding of it
B. Yet a very important doctrinal element is implied through traditional formulations and descriptions
II. Baptism as a cleansing bath OR cleansing from sin
Interview With a Retired Pastor
An interview with Rev. Horace and wife Tennie Hilton of Wrightsville Beach, NC for Dr. Jim Coffield, Introduction to Counseling, Reformed Theological Seminary, Orlando, October 2003.
I spent a couple of hours with a retired pastor and his wife this past week. We are on a first name basis, so I will refer to them as Horace and Tennie. Horace mentioned with pride that this year marks the fifty-fifth anniversary of his ordination. It is obvious that they both consider their years in the ministry well-spent in spite of some negative aspects, though they rarely focused their conversation on the negative. Horace retired from pastoral ministry at age sixty-five (he’s now eighty-two), but has continued preaching regularly in various pulpits during the intervening years. However, his health is failing now, so he is less able to get around. His first love is preaching, but he hated administration. He says that he developed clearer boundaries within his ministry in the later years, simply telling church leaders that they would have to find someone else to uphold the administrative end of things. Tennie learned a similar lesson. In the early days, she tried to involve herself in a variety of ministries all at the same time – women’s ministry, singing in the choir, serving in the nursery – but in later years, she realized that her energy was best spent one-on-one with people. She usually attended every service, so she adopted the strategy of sitting near the back so that she could slip out at the end of the service to greet people on the front porch when they came out. She said that that may be the only time she would see them and get to know them. They both noted that “people need a personal touch” from the pastor and his wife. The people need to know that you care about them. Horace made a practice of phone calling people on their birthday to wish them a "Happy Birthday," and he still calls many people today.
When I asked them about how they recovered from failures such as in their ministry in Knoxville, TN where they said things didn’t go very well,
I spent a couple of hours with a retired pastor and his wife this past week. We are on a first name basis, so I will refer to them as Horace and Tennie. Horace mentioned with pride that this year marks the fifty-fifth anniversary of his ordination. It is obvious that they both consider their years in the ministry well-spent in spite of some negative aspects, though they rarely focused their conversation on the negative. Horace retired from pastoral ministry at age sixty-five (he’s now eighty-two), but has continued preaching regularly in various pulpits during the intervening years. However, his health is failing now, so he is less able to get around. His first love is preaching, but he hated administration. He says that he developed clearer boundaries within his ministry in the later years, simply telling church leaders that they would have to find someone else to uphold the administrative end of things. Tennie learned a similar lesson. In the early days, she tried to involve herself in a variety of ministries all at the same time – women’s ministry, singing in the choir, serving in the nursery – but in later years, she realized that her energy was best spent one-on-one with people. She usually attended every service, so she adopted the strategy of sitting near the back so that she could slip out at the end of the service to greet people on the front porch when they came out. She said that that may be the only time she would see them and get to know them. They both noted that “people need a personal touch” from the pastor and his wife. The people need to know that you care about them. Horace made a practice of phone calling people on their birthday to wish them a "Happy Birthday," and he still calls many people today.
When I asked them about how they recovered from failures such as in their ministry in Knoxville, TN where they said things didn’t go very well,
Response to "The Healing Path" by Dan Allender
By Daniel L. Sonnenberg, 2003.
I really wanted to like Allender since Dr. Coffield said he was one of his favorite authors. But I found him difficult to read – all the way to the end. Like [John] Eldredge, he uses parabolic, poetic language to express himself in prose. I’ve been reading so much theology, it seems I would enjoy a change of pace, but I didn’t. However, once I got past the elusive, non-concrete “desire,” the “embrace,” the “dream of hope,” the “dance of love,” and the “wildness of God.” I was finally able to understand the thrust of his theme. And it’s great!
God’s perspective on pain and suffering, says Allender, is different from ours. It is the rare person, he says, who anticipates pain, let alone embraces it on arrival. We must learn to live in this fallen world with God’s perspective “from above” while living here below. God would lead us on a healing journey through this evil world, but we often stray from the path, missing out on the redemption he has in store for us in this life. Healing, he says, is not “the resolution of the past,” rather, it is “the use of our past to draw us into deeper relationship with God…”
I really wanted to like Allender since Dr. Coffield said he was one of his favorite authors. But I found him difficult to read – all the way to the end. Like [John] Eldredge, he uses parabolic, poetic language to express himself in prose. I’ve been reading so much theology, it seems I would enjoy a change of pace, but I didn’t. However, once I got past the elusive, non-concrete “desire,” the “embrace,” the “dream of hope,” the “dance of love,” and the “wildness of God.” I was finally able to understand the thrust of his theme. And it’s great!
God’s perspective on pain and suffering, says Allender, is different from ours. It is the rare person, he says, who anticipates pain, let alone embraces it on arrival. We must learn to live in this fallen world with God’s perspective “from above” while living here below. God would lead us on a healing journey through this evil world, but we often stray from the path, missing out on the redemption he has in store for us in this life. Healing, he says, is not “the resolution of the past,” rather, it is “the use of our past to draw us into deeper relationship with God…”
The Ethics of Killing and Letting Die
By Daniel L. Sonnenberg, 2004.
Introduction
Ethical questions regarding end-of-life care may seem to be a recent phenomenon based on late-breaking developments in biomedical technology. However, such cases have existed since the advent of Western medicine over two thousand years ago under Hippocrates (c.460-370 B. C.), the father of medicine. The ancient Hippocratic Oath attributed to him states in part, “I will neither give a deadly drug to anybody who asked for it, nor will I make a suggestion to this effect.” Cases such as that of Terry Schiavo, a Florida woman forty years of age said by some to be in a “persistent vegetative state” for nearly fourteen years, are illustrative of this dilemma that has been faced by medical personnel, ethicists, legislators, courts, government leaders and society for millenia. Ms. Schiavo had no advanced directive to indicate her wishes and her family is currently in disagreement over whether her life should continue to be sustained through medical intervention via a feeding tube or allowed to die of starvation since there is said by some to be little hope of recovery. Persons like Terry Schiavo, Karen Ann Quinlan and Jack Kevorkian have become household names in recent years as this debate has reached the American public in the news. The ethical issues regarding euthanasia (Greek for “good death”) are complicated. Those in favor of euthanasia say that there is no moral distinction between killing and letting die, while those opposed to aspects of euthanasia say that there is a moral distinction between the two. The U. S. Supreme Court, in its rejection of challenges to the constitutionality of laws which prohibit physician-assisted suicide, cited this distinction in explicit terms, but did not explain or defend it. In contrast, the Second Circuit of the U.S. Court of Appeals had previously stated that there was no distinction, reasoning that, if it were so, it would discriminate between those on life support who would be allowed to end their lives by removing such support, and those not connected to life support who would be denied similar access to death. Scripture indicates that killing of any kind apart from capital punishment, just war and self-defense are immoral, so it is important to make distinctions between modes of death both morally and legally. Introduction
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