Christian Living

(From Theologically Driven. Used with permission.)

In the past few months I have encountered several conflicting ideas about forgiveness in unexpected counseling situations. Nor is the confusion confined to the uninformed or immature.

The biblical idea of forgiveness is an elusive one that is often missed entirely or sometimes mixed with other ideas—ideas that are not necessarily bad, but that are not exactly what the Bible is trying to convey by its use of the word forgiveness, either. Note the following:

I have always appreciated the old hymn “It is Well With My Soul.” The melody is hauntingly beautiful. The words are especially touching, as they were written while Spafford was crossing the Atlantic when he was near the place where his four daughters died after the vessel in which they were traveling was involved in a collision at sea.

When peace like a river attendeth my way
When sorrows like sea billows roll.
Whatever my lot Thou hast taught me to say,
It is well, it is well, with my soul.

I can barely sing these words without tears welling up. Imagine the faith Spafford must have had to pen these words—especially in that place and at that time. Imagine how he must have suffered and agonized on his journey to being able to speak like that. He must have known God’s word well, to be able to lean on God’s promises like he seemed to do.

(Read the series so far.)

At this point in his argument, Paul changed his tone a bit. He saw a problem emerging that has become profound over the centuries—the conceit of pagans who come to Christ in the face of rebellious Jews who await a promised return to God. Paul warned we of the church must walk…

Not with Conceit: There Is Danger!

There is a temptation to see what God is doing in US as the apex of what God desired to do in the ages. Every figure, when painted onto the canvas, can begin to feel as though the whole picture frames only them. Paul made the problem clear:

(Read the series so far.)

We all seek to apply Scripture to our lives. Those applications should be both biblical and logical. We have seen¹ that at least some applications ought to be thought of as particular to each believer. This means that sometimes, at least, my application, even if it is really biblical, logical, and God-intended, is still only my application, and might not be God-intended for my friend.

But are all applications particular, or are some universal? Are there “good and necessary” applications that we all must make? And if so, what impact do these have on the matter of applications that shape and train our consciences?

The phrase “good and necessary consequences” (hereafter, “GNC”) comes from the Westminster Confession of Faith² (WCF):

(A follow up to Scientism Isn’t Science)

Naturalism is defined by Stewart Goetz & Charles Taliaferro in this way:

Naturalism—very roughly—may be defined as the philosophy that everything that exists is a part of nature and that there is no reality beyond or outside of nature. (Naturalism, 6)

Something being “a part of nature” is here meant to exclude the supernatural. Naturalism then is opposed to supernaturalism. It is seeing all things as natural and nothing as being supernatural. It is this view of the world which informs scientism, and it is this same view which informs modern scientific procedure. Although it is important to say that the procedure does not lead every scientist to embrace scientism (the belief that all questions about reality can be scientifically determined), scientism certainly needs the procedure. This procedure is what is called “methodological naturalism” (MN).