Some Thoughts on Pope Francis

It’s another week and thus another interview with Pope Francis. This one, I’m sorry to say, is more than just confusing. It’s a theological wreck.

 

In an interview with La Repubblica, in response to a question about whether there is a “single vision of good,” the Pope said, “Everyone has his own idea of good and evil and must choose to follow the good and fight evil as he conceives them. That would be enough to make the world a better place,” and “The Son of God became incarnate in the souls of men to instill the feeling of brotherhood.” When the reporter commented, “Some of my colleagues who know you told me that you will try to convert me,” the Pope also said “Proselytism is solemn nonsense, it makes no sense. We need to get to know each other, listen to each other and improve our knowledge of the world around us.”

From Augustine’s Confessions to “Well, everyone has his own ideas about good and bad…” is a mighty long path.   Continue at Russell D. Moore

Good and Angry: Four Anger Myths

They may not be many in number, but they do exist: Christians who are thoroughly confused about anger. During counseling, reading, and sermon-listening, four myths have come to my attention repeatedly. Here’s a brief, non-expert—but hopefully thought-provoking—response.

Myth 1: If you don’t let it out, anger will drive you crazy.

This popular notion probably has its roots in Freudian psychoanalysis. Freud’s million-dollar idea (or at least the pop-psych version of it) was that the human subconscious sort of reroutes “repressed” emotions into psychoses that seem unrelated to their causes. Pent up anger can eventually make you think you’ve been abducted by aliens or that people you know and love are afflicted by a strange disease only you know about and that you have to shoot them to cure them. So, to be healthy, we must express not repress.

 This kind of thinking about anger is common in popular film and television. If only the serial killer had openly expressed his anger, he would never have become such a monster. Cue commercial.

Sometimes Christians view anger this way as well. “I just need to vent,” they say.

But if we remove the Freudian assumptions, the idea that it’s healthy to openly express anger looks highly questionable. Is there really a place anger goes to lurk when we’re not feeling it? Certainly our thoughts and beliefs live in memory, but what if anger—and other emotions—really exist only when we’re feeling them?

In any case, if we take an honest, careful look at our own experiences of anger, we find that letting anger loose physically or verbally usually produces more anger, and then more, until an explosion leaves us physically and emotionally exhausted—and not angry anymore. People who indulge anger in this way often believe they’ve done something healthy when, in reality, if they had confronted the angry thoughts earlier in the process, they would have found that the emotion evaporated without any outward expression at all (easier to say than to do, but true, nonetheless).

Some advocates of “venting” nuance the term a bit and recommend physical exercise, etc., as opposed to expressing angry thoughts verbally. In my experience this works, not because anger goes somewhere to be stored, and exercise vents it, but rather because anger exists only as long as angry thoughts are happening to sustain it. Eventually, doing something unrelated breaks our thinking out of the revving-up cycle and the anger fades. This isn’t venting. It’s distraction, and doing crossword puzzles works about as well as beating fists on a punching bag—probably better.  Continue at Aaron Blumer

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Teach Children the Bible Is Not About Them

When I go into churches and speak to children I ask them two questions:

First, How many people here sometimes think you have to be good for God to love you? They tentatively raise their hands. I raise my hand along with them.

And second, How many people here sometimes think that if you aren't good, God will stop loving you? They look around and again raise their hands.

These are children in Sunday schools who know the Bible stories and probably all the right answers, and yet they have somehow missed the most important thing of all.

They have missed what the Bible is all about.

They are children like I once was.

As a child, even though I was a Christian, I grew up thinking the Bible was filled with rules you had to keep (or God wouldn't love you) and with heroes setting examples you had to follow (or God wouldn't love you).

I tried to be good. I really did. I was quite good at being good. But however hard I tried, I couldn't keep the rules all the times so I knew God must not be pleased with me.

And I certainly couldn't ever be as brave as Daniel. I remember being tormented by that Sunday school chorus "Dare to Be a Daniel" because, hard as I tried to imagine myself daring to be a Daniel, being thrown to lions and not minding . . . who was I kidding? I knew I'd be terrified out of my skull.

 

How could God ever love me?  Continue at Sally Lloyd-Jones

Only God is good, and that includes Samaritans

The most misinterpreted and wrongly applied of Jesus’ parables is certainly the story of the good Samaritan. The prevailing contemporary understanding of this passage sees the story through the lens of Christian ethics, as if the Samaritan was invented by Jesus as a means of demonstrating to Christians how they should express God’s love to the world. This interpretation—common as it may be—is the polar opposite of what Jesus meant by the parable. Jesus did not tell this parable to illustrate how we are supposed to live, but rather to refute the idea that being a good neighbor can earn you salvation. The Samaritan is not in Scripture to serve as an example of Christian ethics, and to conscript him for that cause largely misses Jesus’ point.

As a side note, the concept of working one’s way to heaven through doing good deeds and being a good neighbor is not limited to Ancient Near East priestly societies. In fact, it is as common today in the United States as it was in second temple Judaism. How often have you witnessed to someone who says they are going to heaven because they are “a good person”? When you follow up by asking them to describe what it means to be a good person, the response is generally along the lines of “I help people, and do what is right in my own eyes.” The story of the good Samaritan was told to crush exactly that concept of good.  Keep Reading...

God Is Great; God Is Good

love Job's immediate reaction to the first wave of tragedies that rocked his life, robbed him of his possessions, and took the lives of his children, all in one single, horrific day: "He said, 'Naked I came from my mother's womb, and naked shall I return. The Lord gave, and the Lord has taken away; blessed be the name of the Lord'" (Job 1:21).

It's a response rooted in the very doctrines most people today associate with Calvinism. Job was confessing that God is sovereign; that every good thing Job ever had in the first place was a gracious gift from the Lord's hand; and that by definition, Job had no rightful claim to any of God's blessings.

Even more important, in the throes of a grief greater than you and I have ever known, Job was confessing that God is good. It was the very opposite of what Satan claimed Job would do (verse 11): "He will curse you to your face." Instead of cursing, Job blessed God's name. He knew that even in the midst of such unthinkable calamity—despite all the evil that had befallen him—God is good. Keep Reading>>>

Are you a Good Person?