“Making Disciples and
Leading Them to Maturity in Christ”
At the end of 2009, the elders announced plans to finish the basement of our building. At last, the work has begun. Currently multiple Sunday School classrooms, bathrooms, and a fellowship hall are under construction. Work has also begun on the kitchen area. Please be praying for this project.
Every so often a story in the news stands out and grabs my attention: a heinous crime, political squabbling, a touching human interest piece. An article I read on February 17th, 2011, was one such story that accomplished this feat. It was on that day that I read about and was impressed with a young man wrestling in the Iowa State tournament. The impressive aspect of Joel Northrup's story was not that he won the state title, but that for reasons of personal, religious conviction, he chose to default his match. After an incredible season in which he went 35-4, Northrup had a very real chance of winning an Iowa wrestling championship this year, yet he relinquished his dream before his first state tournament match. Northrup, a home-schooled sophomore who competes for Linn-Mar High School, said his religious convictions wouldn't allow him to wrestle Cassy Herkelman, a freshman from Cedar Falls who is one of the first two girls to qualify for the tournament in its 85-year history.
What was Northrup's explanation for his actions? "Wrestling is a combat sport and it can get violent at times," Northrup said in a statement released by his high school. "As a matter of conscience and my faith I do not believe that it is appropriate for a boy to engage a girl in this manner." (AP, ESPN High School, 2-17-11) I applaud this young man's willingness to stand by his personal religious convictions even though it would prove very costly to himself.
Last spring and summer the youth of GNBC read the Brett and Alex Harris book Do Hard Things. Through this book the teens were challenged, for the cause of Christ, to be willing to step outside of their personal comfort zones in order to be a bold witness for Jesus Christ. In other words, each reader was challenged to "live what you believe". Joel Northrup made a huge decision to live what he believed and I applaud him for it. My prayer is that Northrup's story will encourage other Christians, both young and old, to make decisions, even if they prove costly, as a result of one's personal convictions. Although not nearly as public as Northrup's stance, I have been impressed to hear of similar stories from this past year, where Christian young people are doing just that, living what they believe, in the face of an increasingly secular and convictionless society. I know of local high school students unwilling to sacrifice their convictions regarding working on the Lord's Day, who respectfully appealed to their authorities and offered creative alternatives. Another example was one who respectfully appealed to a teacher when the content taught in a class seemed to unfairly target this student's faith. Another example I recently learned of was a university student who appealed to a professor and offered a creative alternative when the class was required to watch an "R" rated movie. This young person's religious convictions were being challenged and instead of simply "rolling over" and participating, was willing live what he believed.
Part of the way you and I are to make a difference in this world is to live principled lives that are consistent with our convictions. Jesus said in Mt. 5:13 ""You are the salt of the earth; but if the salt has become tasteless, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled under foot by men." Sometimes Christians will have convictions that will stand opposed to the prevailing cultural climate. When this happens to you, take encouragement from last week's decision by a high school sophomore, and "Live what you believe!"
In 2011, our theme at Good News will be Mastering the Basics. As part of our theme, Good News' pastors will be preaching sermons on the various basics of our faith. The GNBC 2011 winter/spring sermon schedule is as follows.
“Mastering the Basics” – By Pastor Chris Arch
The ministry theme for Good News Bible Church in 2011 will be “Mastering the Basics”. Once, while Pastor Wootonn was preaching, he made reference to the practice discipline of Baseball Hall of Famer, Ozzie Smith. Nicknamed "The Wizard" for his defensive brilliance, Smith set major league records for career assists (8,375) and double plays (1,590) by a shortstop. Smith won the NL Gold Glove Award for play at shortstop for 13 consecutive seasons (1980–1992). Yet, Smith only performed to the level on the field, of what he had practiced prior. It has been said that Smith took, on an average, 2,000 ground balls a week in practice! Ozzie Smith became one of the greatest shortstops of all time because he practiced mastering the basics.
I think this illustration has obvious application to our spiritual lives. We are only able to “perform” in our spiritual lives with any consistency, to the degree we have developed Christian disciplines. To help us as a congregation in this area, our ministry focus for the year will be, as I said previously, “Mastering the Basics”. During 2011, all of our SCL classes will have this goal in mind. The winter semester will offer classes on the books of Genesis, John, and I&II Thessalonians. During the summer of 2011, SCL classes will cover the following basics: “How to Study the Bible”, “Prayer and Worship”, “Witnessing”, while the youth will be taking “The Abundant Life Course”. The Fall of 2011 will see how to further integrate these disciplines, applying them to our daily lives as we offer the courses: “Experiencing God”, “Christian Ethics”, “The Holy and Devout Life”, and “Overcoming the Adversary”. Let me take a moment to shamelessly plug our SCL classes. We offer great adult Sunday School classes, and if you aren’t taking one right now, consider making it a new year’s resolution to begin. We can make all the excuses that we want to for why we do or don’t do things in our lives, but when our reasoning is “boiled down”, we either have a different set of priorities or a lack of discipline. Would you please take the time to ask God if He would have you involved in our SCL ministry this coming year as we attempt to “Master the Basics”?
The "27th Annual National Night Out", a unique crime/drug prevention event sponsored by the National Association of Town Watch (NATW), took place on Tuesday, August 3rd, 2010, from 7:00 – 10:00 pm. Last year's National Night Out campaign involved citizens, law enforcement agencies, civic groups, businesses, neighborhood organizations and local officials from over 15,000 communities from all 50 states, U.S. territories, Canadian cities and military bases worldwide. In all, over 36 million people participated in National Night Out 2009.
Good News Bible Church was proud to team up with the Iowa City Police Department and the Broadway Neighborhood Center in sponsoring events for the Pepperwood/Broadway communities. About 150 kids from the neighborhood visited the church, ate delicious Dane's Dairy ice cream, played in an inflatable "bounce house", watched a movie, met members of the Iowa City Police Department, and enjoyed a surprise visit from both McGruff the crime fighting dog and the University of Iowa's own "Herky the Hawk"!
"National Night Out" was designed to meet four specific goals, including: 1. Heighten crime and drug prevention awareness; 2. Generate support for, and participation in, local anticrime programs; 3. Strengthen neighborhood spirit and police-community partnerships; 4. Send a message to criminals letting them know that neighborhoods are organized and fighting back.
Again, as an evangelical church we know that crime and criminal activity are the results of a fallen and depraved humanity. We also know that the ultimate deterrent to criminal activity is a personal relationship with Jesus Christ. It's our hope that meeting these children, as well as some of their parents, will forge new relationships and opportunities to ministers in the lives of the people of the Pepperwood/Broadway community.
My family and I recently returned from what was most likely a once-in-a-lifetime vacation in Ireland and N. Ireland. Although both Carol and I have previously been to Ireland on a number of occassions, this was the first time we were able to take the entire family. What an incredible time we had together! I am sure that we made memories that the children will remember for a lifetime.
When one thinks of Ireland/N. Ireland, and sees the title of this posting, you may think that I would naturally write on the politics of this once very troubled land. Possibly you may think that I would offer up insights into the peace process that is now over a decade old. Or if you are an economist, you might wonder if I was going to talk about the recent "tanking" of the once powerful "Celtic Tiger".
No, the lessons I want to reflect upon has more to do with the nature and state of the Church in both Irelands. Ireland, both North and South, has always been a very religious society. Devout Roman Catholicism in the South and fervent, evangelical Protestantism, with a minority Catholic population, in the North have populated this divided land. Twenty years ago the Republic enjoyed an estimated 90% regular mass attendance. Belfast, in the North, had arguably the highest concentration of evangelical churches in the world.
During the past twenty years life has changed dramatically in Ireland. In the South, the "Celtic Tiger" roared to life and the young and well educated population began to enjoy the benefits of prosperity. In the North peace brought foreign investment, employment, and good paying jobs, as well as an unparalleled housing boom. Thrown into that mix of upward mobility was one of the most pervasive and devastating sets of priest scandals to rock the Catholic Church. Now, in the South, mass attendance, by some estimates is at 50%, and free-falling. In the North, walking through the Protestant Shankill community of West Belfast I witnessed many of the traditional inner city churches (Presbyterian, Methodist, Church of Ireland), some with massive structures that just a generation ago would have held 100's of weekly worshipers, now boarded up, a testament to a growing societal secularism, but also an inability or an unwillingness to reach the community around them with the message of Jesus Christ.
I have a very good friend who is a pastor in Northern Ireland. He has pastored mainly in inner-city settings his entire life. He realizes the tide has changed from when he pastored in inner-city Belfast in the 1970's -1980's and now again in the 2000's. And yet, Jim is an optimist. No, he doesn't come by this naturally. Rather, he comes by this supernaturally. In his own words, he is an optimist because the Gospel of Jesus Christ is an eternally optimistic Gospel that offers true hope and eternal change for now and eternity.
Let me share a positive story from our Irish excursion that underscores this point. On our first Sunday in Ireland, we stayed near the town of Sligo, in what is commonly referred to as "Yeats' Country" (after the great Irish author W.B. Yeats). There, ten years ago, one may have seen 15-20 worshippers in the historic Methodist church we attended. However, on this Sunday, there were well in excess of 120 people, at least half of whom were 20yrs. of age and younger! The Gospel is a powerful and optimistic force!
As I considered both the examples of Sligo in the South, and Belfast in the North, I thought about the community in which Good News is strategically located. If we, like many of the Presbyterian and Methodist Churches of West Belfast do not attempt to engage the changing cultural landscape that surrounds us, we will develop a "fortress" mentality that instead of permeating the community with the message of salvation in Jesus Christ, will focus on just ourselves and meeting our own needs. Within a generation the doors will be closed. If, however, against all odds, as was the case in the Sligo congregation, we fearlessly preach the Gospel, we will see all men drawn unto Christ (Jn. 3:14-15). Let's learn this lesson from Ireland.
It has been a week since the powerful earthquake decimated the southern region of Haiti. Port-au-Prince, a city I have flown in and out of, now lies in ruin. The destruction and mounting death toll is unfathomable. The pictures we see nightly are sickening and horrifying. In the face of such destruction we might rightfully ask: "What can I possibly do to help?"
Instead of being shocked into submission and apathy by the evening news, allow the Lord to stir your heart to help. "What can I possibly do to help?" need not be words of hopelessness, but rather, a prayer offered up to our omnipotent Heavenly Father. Maybe you can only do a "small thing" in your own estimation. But friend don't ever forget that God doesn't despise the small and meager efforts of His children. Like Esther of old, we are alive, today, "for such a time as this" (Esther 4:13-14). I believe that like the Jews of old, "relief and deliverance" will arise for the people of Haiti "from another place" if we, their brothers and sisters in Christ, remain silent in their time of need.
There are two very practical things you can do right now. Bring all of the OTC medication you can to church this Wednesday and Sunday. We will be sending them to Pastors Thony and Ebed Paul for their clinic to distribute in Plain-du-Nord and Port-au-Prince. Also, when you come to church this Sunday, I am unashamedly asking you to bring your wallets and check books as we will be receiving a special collection for Haiti relief this Sunday, January 24, 2010.
On Sunday, November 29th, 2009, at the Thanksgiving Sunday brunch, the elders of GNBC made an exciting announcement to the gathered congregation! This announcement stated that research has been done and bids have been collected that are at about the same amount as our existing building fund, that would allow us to proceed in developing the basement.
As you may know, at present, the 10,000 sq. ft. basement only has walls in place to divide the various classrooms. These classrooms are not “closed” off with doors or finished ceilings, and needless to say, with a growing Sunday School, things can be a bit (understatement) loud!
The proposal before the church body is to do the following work, beginning in the early part of the new year: finishing off the classrooms and installing bathrooms in the basement and beginning work on the kitchen. Also included in the remodel would be required upgrades to the sprinkler system, hvac units, as well as electrical work. We intend to do this as we have the money. With present economic conditions, the time seems right to move forward.
If you would like to give a special year end contribution to this project we would greatly rejoice in your generosity! May God bless you and your family this Christmas season.
"It's Still About the Virgin Birth"
December 2005
By Chris Arch
It seems as though all the buzz in the domestic news of late has been the controversy surrounding whether schools, school boards, or school districts will be allowed to include the theory "Intelligent Design" into the curriculum presently monopolized by another concept on human origins.
The wonderful account of the birth of Christ, as recorded in Luke 2, tells of Mary's utter amazement at the angel's proclamation in her response: "How can this be since I am a virgin?" (v.34). Gabriel's classic reply infuses the appropriate answer: "For nothing will be impossible with God." (v.37).
It seems as though the most frequent and vociferous objections to the virgin birth of Messiah is that it is believed to be biologically impossible. This objection, however, if looked at closely, is rooted in a naturalistic presupposition of a closed universe. Both the anti-theists as well as the Deists of old (and new) would have difficulty with the concept of the virgin birth for both biological as well as theological reasons. Biologically, one could have difficultly with the concept of the virgin birth because according to biological laws conception is impossible without insemination. Theologically, both the anti-theist, naturalist, etc., as well as the Deist would reject the notion of a personal God "intruding" into the affairs of man. The Christian, arguing from the standpoint of revealed revelation would confidently assert that both have taken place.
However, do either of these presuppositions raise an insurmountable objection to the Christmas story? I don't think so. In truth the naturalistic presupposition cannot be tested to a degree of total certainty, a charge often leveled at those holding to a supernaturalistic one. It is theoretical at best and in disagreement with both biblical theology, as well as philosophy and methodology. In the words of RC Sproul; "That something cannot be duplicated in a controlled laboratory experiment does not mean that it never happened." (Renewing Your Mind, Sproul, p. 101) It's impossible for a lab to completely eliminate the realm of all possible variables. In the question of the virgin birth, there is the amazingly complex variable known as God's alternative. With that alternative, science may make a pronouncement in relation to the probability of the virgin birth, but it cannot of its possibility. If one looks to probability, the virgin birth must be regarded as unique.
However, the unique event is a significant aspect of the Christian faith. And, interestingly, in both the Old and the New Testaments miracles (of which the virgin birth would assuredly be!) are not treated as commonplace events. Miracles, by definition, are unique. It is that uniqueness that distinguishes Jesus Christ from all other people. Christmas, no matter what the marketing magnates want us to focus on this "Holiday Season" is still about the incredible, miraculous, virgin birth!
By: Pastor Chris Arch
Certainly it is only a matter of days, if not hours, before Terry Schiavo, the severely disabled Floridian, will succumb to imposed starvation. As I write this article (3-31-05) the US Supreme Court has declared it will not hear the Schiavo case, thus dashing the last hopes of the Schindler family, as well as millions of Americans intent of seeing the value and dignity of life preserved in this nation.
Just a week ago, while watching one of an endless number of news reports I've witnessed surrounding this case, an eager reporter earnestly stated after a court ruled against re-inserting Terry Schiavo's feeding tube: "There you have it, both the doctors and lawyers have spoken." What that young reporter was saying shines critical light upon the greater cultural debate the Schiavo case is an essential part of. In his mind, apparently only the legal and medical professions are qualified to give an opinion and insight into the condition of those with disabilities or at another level defining what criteria constitutes life. I am sorry, but for the last two thousand years Western society and culture has also been influenced by Biblical ethics and morality. The clergy in particular, and the Christian community in general has a great deal to contribute to the national debate surrounding Schiavo's case.
One of the functions of the Church (universal and not just local) is to be a prophetic voice in its community. God is terribly concerned about social and ethical injustice, hence much of the ministry of the Old Testament prophets. Within Israelite society the strongest power structure with which the prophets had to deal was the monarchy (government). "The prophets were often pitted against society not so much because they were societal reformers, but because they were theological reformers whose basic motivation was generated within their commitment to the fundamental laws of God." (1) Is this not what motivates many Christians surrounding the Schiavo case? Is this not what motivates many of us in attempting to designate dignity to others with similar disabilities or even those yet born? "The prophets (OT) arose to the defense of the poor and oppressed as a consequence of the call from a God whose nature demanded justice. The prophets bore no hatred of their society, rather, they wanted to see the social decay reversed and devotion to God restored." (2)
Micah 6:8 declares the "Golden Rule of the Old Testament", "He has told you, O man, what is good; And what does the Lord require of you But to do justice, and to love kindness, and to walk humbly with your God." (NASB) What does this passage contribute to our society's debate? If nothing more, it clearly states that there is a transcendent God to whom we are accountable. One of the ways in which we are clearly accountable is in how we treat our fellow man with dignity and respect, recognizing God is in fact the Author of his or her life.
The mission statement of the Christian Medical and Dental Society of Canada can offer us a sound path of insight through the ethical quagmire our nation now treads: "It becomes every man who purposes to give himself to the care of others, seriously to consider the four following things: First, that he must one day give an account to the Supreme Judge of the lives entrusted to his care. Second, that all of his skill is a gift from God and should be exercised for His glory and to the good of mankind. Third, let him reflect that he has undertaken the care of no mean creature...but of inestimable value for whom the Son of God died to ennoble it with His divine dignity. Finally, knowing that he is also a mortal man, the doctor should be diligent and tender in relieving the suffering of his patients, inasmuch as he himself must one day be a like sufferer." (3)
It is incumbent upon Christians to speak out in matters of ethics and morality in society and culture. If we don't, it will not only be the death of Terry Schiavo, it will be the death of conscience itself.
Notes & Bibliography:
Bullock, C. Hassel. An Introduction to Old Testament Prophets, (Moody Press, Chicago, 1986). (p.25)
ibid.
Patrick, John. Hippocrates and Medicine in the Third Millennium, (www.johnpatrick.ca/papers/jp_hippoc.htm). (p.3)
April, 2007
By Pastor Chris Arch
Over the years I have seen at least one desire that has effect both the old and young alike: the desire for a clear conscience. I have seen this desire in the earnest eyes of a child, seeking forgiveness for an offense and the accompanying restoration the cleansed conscience brings. I have also see this desire in the pleading eyes of the elderly, not long for this world, seeking reconciliation and restoration before entering the next.
The problem of a dirty of blemished conscience is as old as man himself. Was it not our first parents, Adam and Eve, who through their sin in Eden brought on the ruinous guilt of sin and its accompanying defilement of conscience? What was the result of such a plagued conscience? Adam and Eve attempted to hide from God (Gen. 3:8). The defilement of conscience ruined Adam and Eve's relationship with not only God, but each other - they blamed, as well as the internal peace they had experienced - for the first time they felt shame.
All throughout the Old Testament, conscience was an issue that plagued man. A system of sacrifice was incorporated, and yet, the sacrifice of animals never could cleanse the conscience of the guilty offender (Heb. 9:9-10). In foreshadowing the coming work of Chris t, God accounted the blood of the animals as sufficient for cleansing the flesh - the ceremonial, but never the conscience.
As I alluded to earlier conscience is an issue individuals still struggle with today. In some religions, their devout adherents cut themselves, others cast their offspring into a "sacred" river, or spend hours of effort in various forms of penance. Others may attempt to assuage their conscience through giving massive amounts of money to organizations such as the United Way or Salvation Army. Some may attempt to find their fix through acts of service or community involvement: helping out at the homeless center or volunteering at the public library. All of these activities may in their own right be good, and yet no matter how much we attempt to do or give in order to cleanse, the stained conscience remains.
The old hymn offers the only sound advice that cleanses the conscience as effectively today as it first did 2000 years ago: "What can wash away my sin? Nothing but the blood of Jesus!" (1) All of our pride, our envy, our jealous, our strife causes us to look to Someone or Something outside of ourselves and our dead works. When we see the Man of Calvary dying in our stead we realize the truth of Heb. 9:14 and how it applies to my own life: "How much more will the blood of Chris t, who through the eternal Spirit offered Himself without blemish to God, purify our conscience from dead works to serve the living God." (2)
End Notes
1. Lowry, Robert; "Nothing But the Blood"; The Hymnal for Worship and Celebration, Word pub., Nashville , 1986.
2. Piper, John; The Passion of Jesus Chris t, Crossway Books, Wheaton , 2004.
An Evaluation of the man who brought the Papacy to its Zenith.
by
Rev. Christopher C. Arch, M.A.
Introduction and Background:
Pope Innocent III was born "Lothar of Segni", in 1160 or 1161. His was a wealthy family, being born to the Count of Segni, and was related to a distinguished Roman family, the Scotti, through his mother.
Lothar's early education took place at the monastery of St. Andrew at Rome . "His advanced education took place at the universities of Bologna and Paris where his teachers included Huguccio and Peter of Corbeil, some of the greatest theologians of the time." (1) It was at these schools, and under the tutelage of such talented men, that Lothar blossomed into a fine theologian as well as specialist in canon law.
Like many religious devotees of his era, Lothar made a pilgrimage to the shrine of a dead saint. The tomb of the murdered Archbishop, Thomas Becket, of Canterbury was his destination in 1187 AD. (2) The impact of this pilgrimage is unknown, but must have been significant to this twenty-six year old young man. In fact, in just two more years, in 1189 AD, Lothar was made cardinal by Gregory VIII. "Under Celestine III, with whose policies he seems to have had little sympathy, the cardinal was chiefly employed as an auditor, or judge, in the papal court." (3) "On the day that Celestine III died, the College of Cardinals unanimously elected Lothar pope. Lothar, who was barely thirty-seven years old, presented a strong contrast to his nonagenarian predecessor: an aristocrat by birth as well as in mind, he was without exaggeration, one of the greatest popes of the Middle Ages." (4)
Innocent III views on the Papacy and the Church:
The policies of Innocent III were a reflection of his theological opinions surrounding the papacy and the Church. Long before his time, the idea of world dominion had died with the emperors, but that policy would be brought to life again under this pope. "This is the pope under whose rule
the western Church was imposed on Constantinople, who placed both England and France under the interdict, who launched the "Inquisition" or Spanish Crusades, who extracted from the rulers of England, Aragon, Portugal, as well as several Italian states, the surrender of their sovereignty to become fiefs of the Holy See, excommunicated King John, and then later the supporters of the Magna Carta." (5)
This ambitious foreign policy was a direct result of Innocent's view of the papacy and the Church. His pontificate was the natural fulfillment of a papal theme that had been evolving. "To him, the pope was the true Vicar of Christ on earth, a designation current since his pontificate. He therefore brought into clearest possible relief the exclusively legal function of the pope as the successor of St. Peter, at the same time making precise the definition of Petrine powers as vicarious powers of Christ Himself." (6) It has even been stated that Innocent III referred to himself in a sermon, describing the pope as: "lower than God, but higher than man, and that Peter had been given power over not only the universal Church, but the whole word to govern." (7) In that sense, Innocent III saw himself as something of a Melchizedek, being both priest and king in one.
It is not suprising, therefore, that the dominant model of the Church during the reign, and subsequent generations following Innocent III, was that of the Church as institution. As an institution, in fact, as the institution specially ordained by Christ (Mt. 16:18-19), Innocent III brought organizational and administrative genius. This genius led to the reorganization of the administration of Rome that had all but evaporated under the Hohenstaufen policies. "It was the pope's resoluteness and tenacity, as well as his skill in exploiting both the sudden collapse of German rule in Italy upon the death of Emperor Henry VI, and the hostility of the Italian people to German rule, that restored the papal state an independent entity and led to its expansion." (8)
Three Critical Issues facing Innocent III's Papacy:
Three urgent problems faced Innocent III upon his succession to the pontificate: "the succession of the Holy Roman Empire , the renewal of the crusade, and the increasing menace of heresy." (9) The succession of an infant to the throne of the Empire was clearly out of question to the electors who met to vote on Henry VI's successor. Ultimately, this group of men chose Henry's brother, Philip, Duke of Swabia, who was also at that time under the sentence of excommunication. Three months later a rival claimant appeared in the person of Otto of Brunswick. Both men appealed to Innocent III to legitimize their claim. In January of 1201, Innocent III declared for Otto. (10) This decision ultimately led to civil war, and Otto was defeated on the battlefield. However, upon his victory, Philip of Swabia reconciled with the pope, and his offenses were absolved. Philip, however, was soon murdered, and Otto was elected to the throne. "Otto proved to be a disappointment to Innocent III, and at once began to attempt to lay claim to the Italian lands. Unwilling to be out-maneuvered, Innocent III excommunicated Otto and persuaded Frederick to make a bid for the throne. With the pope's help, Frederick overcame Otto at the Bouvines in 1214, and promptly gave the Holy See his assurances not to renew claims on the Italian lands.
Apparently having placed the issue of succession to the German throne behind him, Innocent III focused his attention on the matter of renewing the Crusades. "The First Crusade began under Urban II in 1096 AD, in an attempt to remove the control of the Holy Land by the infidels." (11) Although ultimately never effective, the idea of crusade continued through the reign of Innocent III and beyond. It was under Innocent III, in 1204 AD, that the Fourth Crusade was set forth. The goal of the crusade was Egypt , an attempt to crush Saladin's chief strength. However, wealthy Venetian businessmen, with interests in Constantiople, funded the flotilla, and ultimately had the
army first attack Constantinople with the attempt of gaining an Eastern Emperor who would be compliant to their economic wishes. Innocent III either actively supported, or quietly complied with this attack, and the sacking of Constantinople took place. This event, at once, seemed to fulfill the Latin Church's desire to restore Christendom under the unquestionable rule of the Bishop of Rome. (12) Ultimately, the conquest of Constantinople was a disastrous defeat for the cause of Christ in the East. The Byzantine Empire was dealt a crushing blow in this attack from which it never regained strength, and ultimately opened the door for the invasion of the Ottoman Turks in 1453 AD. The Greek Church continued to operate under its own Patriarch, and openly defied (when it could without the threat of Latin military retribution) Rome 's designs. The Greek masses loathed the Latins and the rift between the two wings of the Church widened instead of closed. In 1261 AD the Byzantine Empire retook Constantinople , and the imposed Latin state rule came to an end.
Having apparently secured his position in the East, Innocent III took up another form of crusade, a crusade against "heresy". Again, it is important to remember the model by which Innocent III defined the Church. The Church was an "institution", and as such, unquestionable leadership was secured in himself, and all doctrines contrary to the official teaching of the Church and her tradition were to be silenced for the benefit of apparent unanimity. According to Innocent III's estimation, heresy was seen as "high treason committed against the divine majesty." (13) In fairness to Innocent, it must be stated that although he demonstrated cruel retribution on some "heretics", he also demonstrated farsightedness with others, stating that what really mattered was the "real faith" of those charged. (14) In doing so, he won back to the fold the Humiliati in Northern Italy and the "Poor Catholics" (Waldenses). In this reconciliation the pope was aided by the preaching and teaching ministry of St. Dominic and St. Francis of Assisi , two of only three orders (the other being the Trinitarians) that Innocent allowed during his pontificate. (15)
One group that apparently did not meet with such merciful foresight was the Albigenses. The Albigenses believed in a form of dualism believing in two opposing forces in the world, one being good and the other being evil. The evil spirit was credited with creating the world. Although their doctrine was heretical, they did place an emphasis on virtues such as bodily purity, the rejection of wealth, devotion to the gospel, and the condemnation of violence and power. In many ways, this sect was a reaction to the growing power of the Church as an institution whose primary concern was the making of money and materialism with an utter disregard for human needs. (16) A fanatical form of this sect condemned marriage, procreation, war, civil government, and the use of objects in worship. The result was Innocent's use of the Inquisition, the establishment of mendicant orders, and a revival of crusades against the movement until it was ultimately crushed. Great ferocity and brutality was exhibited by Rome against the heretical sect with corresponding massacres.
Innocent III's Legacy:
Responding to the problem of the heretics as well as a Catholic interpretation for Innocent's zeal for souls, the pope summoned a general council to meet in Rome on November 1, 1216 AD. This council, attended by four hundred bishops, eight hundred abbots, representatives of the Kings of several European states, became known as the "Fourth Lateran Council". (17) This council would influence the Church for centuries due to its important rulings in several areas. Theologically, the most important ruling to come out of the Fourth Lateran Council was the authoritative use of the term "transubstantiation" for the Eucharist. Certainly this ruling held monumental significance in the mind of the latter Protestant Reformers, being a doctrine seen as undefendable from their theological viewpoint. Besides this decree, there were sixty-nine others that would influence the life of the Church for centuries. Included in these seventy decrees was an official ban on the formation of any new religious orders, an approval of the suppression of heresy, and the official start of the Inquisition.
The Fourth Lateran Council was not without its influence on political as well as theological matters. During this council a fourth crusade was approved. Also, the Magna Carta of England was condemned in a dramatic turn-around from Innocent's original view while the unrepentant King John was still excommunicated, and England was under the "Interdict" (1208 - 1214 AD).
Also politically significant was the confirmation of the election of Frederick II as the emperor-elect, as well as the transfer of county of Toulouse to Simon de Montfort. (18)
Thus, it is in this duel realm of the Church's influence over spiritual as well as secular (political) matters that the legacy of Innocent III's pontificate must be analyzed. Certainly Innocent attempted to fulfill the vision and interpretation he had for the Church as well as the papacy. Just as he was quoted by Margaret Deanesly as saying: "The Lord Jesus has set up one ruler over all things as His universal vicar, and as all things in heaven and on earth shall bow the knee to Christ, so should all obey Christ's vicar..." (19), Innocent's reign was an attempt to fulfill what he believed. Due to the political power vacuum of his era, he was able to accomplish much of what he believed for the Church and the papacy. Innocent III successfully hand-picked the succession of Frederick, he placed England and her king, John, under the Interdict as a result over the squabble surrounding Stephen Langton, and he secured several nation states as fiefs for the Holy See.
From a religious standpoint Innocent's rule was transformed and revitalized the papacy. His organizational genius, as well as his exceptional abilities in canon law must still place him as one of the greatest popes of all time. Innocent's farsightedness in dealing with the Waldenses, and his
employment of St. Dominic and St. Francis of Assisi was a stroke of genius for a Church that had rarely ever sought to debate what was in its opinion "orthodox".
However, upon evaluation of many of Innocent's successes, the roots that would bear future failures of the Church of Rome were also present. The emphasis on the Crusades split the East and West wings of Christianity to the point that there has never been a return to a common, unified leadership. This distrust, although arguably not the direct fault of Innocent's, still finds its proper placement on the Roman Pontiff due to the fact that his influence could have averted the crisis of the sacking of Constantinople. Second, the Crusades were an illegitimate action to be taken by a spiritual entity such as the Church. The murder and pillage of such carnage has more in common with the Jihad of the Islamic faith than the "Law of Love" of the Christian faith. It is understandable why to this day Muslims still bear a resentment and distrust of Christians. The Crusades depleted valuable resources of a yet underdeveloped Europe . This was not only in monies, but also in manpower, and yes, ultimately, under the little known "Children's Crusade" (1212 AD), the lives of as many as three-hundred thousand of Western Europe 's youth. (20) Even within the Crusades, the seeds were sown that would eventually help to inspire the Reformation. Prior to this time Europe 's population was relatively closed, yet with the years of Crusades, and the hundreds of thousands of men who traveled, an education was opened to these minds for the first time that helped to lay a foundation that questioned papal authority. Finally, the loss of revenues incurred by the Crusades and the desire to fill the Vatican 's coffers helped in time to begin the unbiblical practice of the sale of indulgences, arguably the greatest impetus for Luther's revolt against Rome .
Eventually, Innocent's involvement in the political events of nation states built resentment that helped to foment dissent against the Roman Church. Innocent's humiliation of England and King John, and then his later rejection of the Magna Carta and the supporting barons, did little good in raising the estimation of the Church in England . Second, Innocent's imposed taxation of England in the thirteenth century caused a bitter hatred of the papacy by the English. This involvement of the papacy was also evident in Germany and the Holy Roman Empire as previously discussed herein. When the flames of reformation came to the Church three centuries later, no more fertile fields than Germany and England were found to foster rebellion against Rome .
Finally, the Church of Innocent III 's pontificate represents an internal contradiction. The Roman Church was "so structured that all power and authority came from one person; a Church which was brutal and violent through the Crusades and the Inquisition; a Church which showed service to the poor and needy through the Franciscans and Dominicans; a Church that stood for no opposition in its theological authority; a Church which patronized centers of higher learning where men such as Aquinas would develop new ways of theological reflection." (21) Thus, Innocent's Church was a behemoth institution filled with contradiction.
While traveling to northern Italy on July 16, 1216, to preach the crusade, Innocent III died suddenly. Under Innocent III, the Church had reached its position of zenith in its history. Yet this zenith would be the very precipice from which the Roman institution would begin its descent and demise.
Bibliography
1. Elwell, Walter, Evangelical Dictionary of Theology, (Hants, England: Baker Books, 1985).
2. Fisher, H.A.L., A History of Europe , (London: Edward Arnold, 1955).
3. John, Eric, The Popes, (New York: Hawthorn Cooks, 1964).
4. Koszarycz, Yuri, Innocent III and the Great Schism, (article downloaded from World Wide Web, Catholic University of Australia , 1997).
5. Latourette, Kenneth S., A History of Christianity, vol. I (San Francisco: Harper's Press, 1975).
6. no author listed, New Catholic Encyclopedia, vol.VII (New York: McGraw Hill, 1967).
End Notes
1. New Catholic Encyclopedia, p. 521
2. John, p. 223
3. ibid.
4. New Catholic Encyclopedia, p. 521
5. Fisher, p. 259
6. New Catholic Encyclopedia, p. 521
7. Koszarycz, p. 4
8. New Catholic Encyclopedia, p. 522
9. John, p. 223
10. ibid.
11. Latourette, p. 410
12. Latourette, pp. 411-412
13. New Catholic Encyclopedia, p. 522
14. ibid.
15. ibid.
16. Elwell, p. 26
17. John, p.225
18. ibid.
19. Koszarycz, p. 4
20. Latourette, p. 412
21. Koszarycz, p. 13
A Critical Response to: Building a Christian Worldview
by
Rev. Christopher C. Arch, M.A.
Introduction:
In their book Building a Christian Worldview, vol. 1, W. Andrew Hoffecker and Gary Scott Smith attempt to demonstrate the importance of worldviews and epistemologies in the basic thought processes of peoples and cultures. Certainly Hoffecker is correct when he states: "Underlying all that we think, say, or do are basic assumptions that form what we call a worldview." (1) These worldviews govern the way one considers life, thought, academic disciplines, the arts, religion, politics, etc. In fact, no topic is left out of consideration in relation to one's worldview because every dimension of one's life; intellectual, physical, social, economic, and moral, is governed by his or her worldview.
In Building a Christian Worldview, Hoffecker and Smith explain several basic worldviews while also trying to help the reader formulate his or her own presuppositions about life. This is done, however, not by merely examining the various philosophical systems or worldviews, but by placing these views in their historical framework of chronology, thereby allowing the reader to see the emergence and development of these ideologies on the world's stage. Along with this chronologically accurate overview, the editors divide the text into two sections: the first focuses on the various worldviews as they relate to arguably the most important, or at least individually and culturally telling topics of study, theology and anthropology; the second section explains the epistemological basis of the various views. Thus, Hoffecker's stated goal of "combining historical and topical approaches to enable us to evaluate the interplay between ideas in their social settings and subsequent development.", is met in the text. (2) This method of evaluation enables the reader to see the fluid nature of history, and especially the history of ideas, as brilliant men of old (and some of modernity) impact not only their times but also influence the thinking of subsequent generations.
Strengths of the text:
Certainly Hoffecker and Smith's work, Building a Christian Worldview, has significant merit in various areas of study, including: apologetics, philosophy, history, anthropology and theology. Not only are the various contributing scholars accurate and adept in the discussion of their assigned topic(s), they are able, for the most part, to leave personal bias out of an explanation of the major tenets of the differing worldviews. This allows the reader to come to his or her own conclusions about the various views or epistemologies by means of honest comparison, rather than subtle manipulation.
Hoffecker and Smith identify the most significant worldviews in relation to their contribution to Western culture and thinking. These views include: Classical Greek Humanism, a divided Biblical view focusing first on the Old Testament and later the New Testament, a developing Christian view including Nicea, St. Augustine, and later St. Thomas; the Reformation, the Renaissance, and finally Naturalistic Humanism. Again, part of the strength of the text is the fact that it outlines these various views in relation to their chronological development and impact on at least Western society. As a result, Hoffecker and Smith wisely weave a history of thought that helps to explain the development of the predominant Western worldviews.
Another strength of Building a Christian Worldview, is its emphasis on epistemology. Contributing to the text, V. James Mannoia defines epistemology as "the quest for the source of certainty". (3) In other words, this is the attempt to study and understand what exactly is the nature of knowledge. Epistemology attempts to distinguish between that which "is certain and not simply belief, or opinion, or probability." (4) Epistemology became almost an obsession in the era of the Renaissance as Enlightenment man began to think he had liberated himself from the constraints of a Heavenly Father. It was during this period of Western Civilization that "pure science" began to replace the prior "Queen of the sciences", theology, as the preeminent field of study. Although upon reflection the quarrel was more with the illogical and unbiblical excesses and proclamations of the Catholic Church, this "rebirth of reason" associated with the Renaissance resulted in an attempt to discount much of Christianity and revive classical Greek philosophies of humanism. Thus, to a greater or lesser degree, the emphasis of the origination of knowledge and knowing shifted from a theological to an anthropological point of reference with the rise of Rationalism and Empiricism. With this shift and emphasis on an anthropological point of reference, according to Kant, "epistemology gave the mind of man the active role of creating knowledge rather than the passive role of just discovering it..." (5) Needless to say, this emphasis has resulted to one degree or another, in the relegation of God to the proverbial "broom closet" of not only the sciences, but also the experiences of much of everyday life in Western society.
Weaknesses of the Text:
Depending on the reader, one of the greatest strengths of Building a Christian Worldview could easily be one of its greatest weaknesses. Admittedly Hoffecker and Smith have not written a text that is an easy read for either the average church member or the inquiring agnostic. At times the book's emphasis on splitting the fine hairs of philosophical ideologies becomes a tad bit tedious. It is at least possible, and most likely probable, that the average adult without a college education will be completely lost in a discussion of, and relatively unconcerned with, the writings of Hume, Locke, Descartes, or Kant. Thus, depending on the audience, the highly technical and academically challenging nature of the text could prove to be both a strength or a weakness.
Another slight criticism of the text is found in the opening pages of the book. Again, this criticism is relatively minute, being only a criticism in its failure to further identify and illustrate an idea that it inspired in this reader. On pages three and four, Hoffecker introduces an idea that if further illustrated, would have been greatly appreciated. Stating, "Anthropocentric periods have been characterized by cultural fragmentation and decline...because societies have lacked a unified and coherent foundation.", Hoffecker seizes upon one of the most brilliant arguments of the text in favor of a Biblical, or at least theistic, worldview. (6) If this argument could have been further fortified with examples from history supporting the positive benefit a culture receives when taking a theocentric posture, as it undoubtedly could be, the effect would have been monumental in its support of a Biblical Christian worldview. However, the effect of the argument was not unlike that of one's sampling of cotton candy at the county fair: the exhilaration and excitement of the first taste is almost immediately replaced by the evaporation of supportive substance. Undoubtedly, and arguably, this missing "substance" is exactly what Hoffecker and Smith proceed to give the reader in the remainder of the text, though developing over hundreds of pages. Certainly the text could have provided a more immediate and lasting pleasure had the author taken the time to illustrate this brilliant statement.
Another minor criticism that can be leveled at this otherwise excellent work relates to a few statements Smith wrote in chapter nine, Naturalistic Humanism. After developing a thoroughly insightful article on Naturalistic Humanism, and the various intellectual and cultural dangers associated with this view, such as: its inconsistency in defining and understanding human nature as well as cosmic order, the promotion of moral relativism, a repudiation of the belief in heaven or hell, and a denial of personal immortality as well as the existence of God; Smith then states that Christians should become "allied" with humanists in promoting causes of mutual interest. This statement seems to be naive at best, especially in light of Hoffecker's assessment of the influence of one's worldview when he says, "A person's view of God affects and reflects his or her belief about human nature and its capacity to understand reality." (7) It seems as though Smith would have been better suited to state that Christians could at times become co-belligerents with humanists for the promotion of a certain belief. However, encouraging an "allied" relationship with a group of people who hold virtually no core values in similarity with Biblical Christianity carries the appearance of absurdity.
A Brief Interaction with a Key Point of the Text:
Hoffecker and Smith have given the Christian community in specific, and the academic community in general, an excellent text for the study of the chronological development of worldviews and epistemology. The difficult task in a review such as this is not attempting to find significant points of interest to discuss, but rather, limiting the points of interest to a manageable few. With this in mind, the review will be limited to one significant point of interest.
One of the most enjoyable and enlightening aspects of the text is its exploration of the views held by two of the greatest theologians of antiquity, Augustine, Bishop of Hippo, and Thomas Aquinas, the thirteenth century doctor of the Catholic Church. Although these men lived nearly eight hundred years apart, their respective theologies had an inestimable influence on the Church. Comparing the two men and their worldviews as well as the means by which they developed their epistemologies is quite helpful in understanding the background of the Protestant Reformation.
The life experiences of these two giants of the Church could not have been more different. Augustine went through a series of crisis after crisis, seeking new philosophies to follow while rejecting Christianity and leading a debauched life, until his conversion at around thirty years of age. Contrast this to Aquinas, who at the age of five was placed in a Benedictine monastery to study and apprentice for the ministry. (8) Later, however, Aquinas was removed from the monastery by his parents and placed in the secular University of Naples , where he became a Dominican. Certainly the background of these two men influenced their respective worldviews and epistemologies to the point of radical differences. These differences will now be discussed in greater depth.
Augustine's starting point of theology was the Holy Scriptures. To him, the Bible was the written Word of God, that had been uniquely and verbally inspired by the Lord. (9) His approach was deductive, based on the authority of the Bible (and to a degree the Church), believing that the Bible revealed the Trinitarian nature of God in ways that Greek and Roman philosophy had not.
Thomas, however, placed a greater emphasis on the "spiritualization" of texts of Scripture, a practice with long precedence in the Catholic Church. In the intervening eight hundred years between the two men, the Catholic Church had freely intermingled Platonic with Biblical thought. Thus, it was neither uncommon nor unusual that Aquinas would have himself mixed Greek philosophy with Christian theology. As a result, Thomas adopted and attempted to adapt Aristotelian logic to Christian theology in hope of rescuing it from the pagan Muslim philosopher Averroes. (10) Yet, this influence led Aquinas to deny the ability to develop an accurate view of God by using the Scriptures alone. " Instead, he used Scholastic categories of thought , which were an adaptation of Greek rationalism, in order to explain the Christian faith." (11)
Knowing Aquinas' theological starting point was not a single-minded focus on the Scriptures, it is easy to see where further differences developed between himself and Augustine. Again, being influenced by Greek philosophy, Thomas "advocated a popular medieval principle call via negativa." (12) This "way of negation" denied that man can know God's essence and thus if we are to know Him, we must deny those qualities we believe to be most inappropriate to Him. However, at this point Aquinas demonstrates his decision to place human reason above the written revelation of the Scriptures as the authority into the Person of God. Thus, Aquinas did not attempt to develop his view of God by a simple reliance upon the Bible alone.
Ultimately, this difference between Aquinas and Augustine naturally leads to a discussion of their various views of man. Focusing primarily upon the Scriptures for his understanding of the nature of man, Augustine drew differing conclusions than his thirteenth century counterpart. Unlike the Greek philosophers that preceded him, Augustine argued for the unity of the whole man, condemning any Platonic soul-body dualism. Augustine believed that Adam had a free will, and prior to the fall, was able to do right. However, after the fall, the image of God was so marred in man due to sin, that man's natural inclination was towards evil. Sin, according to Augustine, was a result of unbelief, and not a matter contained within the body. Thus, after the fall, Adam not only lost his ability to do good, but even his very moral judgment was affected as well as his very freedom. (12) Augustine disagreed sharply with the teaching of his contemporary, Pelagius, a British monk and teacher who wielded great influence in Rome . The Pelagian school taught the following doctrines: people were able to come to faith in God on their own because Adam's sin injured only himself, newborn children are at the same state as Adam was prior to the fall, people can be saved through obedience to the law as well as by believing in the Gospel, prior to Christ's coming certain individuals lived a sinless life. (13) Ultimately, Pelagians taught that man's nature was essentially good and unaffected by the fall. To these statements Augustine could not have disagreed more.
Where did Thomas Aquinas stand in relation to the gulf created by Augustine and Pelagius on the issue of man's nature? He stood squarely in the middle. Aquinas, using his Scholastic Synthesism, attempted to blend the teaching of Aristotle, Augustine, and Pelagius. From Aristotle, Thomas argued for a union of the body and the soul. Yet the real point of struggle, for which Thomas never fully gave an answer, was how serious are the effects of original sin? What effect does this have on the will? What affect does this have on man's reason? Yet, in the midst of this synthesis, Aquinas held to some of Augustine's main doctrines such as original sin and salvation by God's grace. Conversely, however, Aquinas also clung to Pelagian elements of an unscathed reason, a partially debilitated will that remained morally free in all choices except those requiring supernatural assistance, and salvation being infused into man by God through the sacraments. (14)
It was the Catholic Church's view of salvation by infusion of the various sacraments, and not by the imputation of the righteousness of Christ, that ultimately led to Luther's Reformation. It can be argued that Aquinas' synthesism of Pelagian, Augustinian, and Aristotelian teachings helped to further bolster the Catholic Church in its error with regard to not only the ultimate authority of the Scriptures, but also the nature of God, the work of Christ, as well as the nature of man. Thus, in part, the Reformation was in some ways the logical result of a conflict between the ideologies and views of Augustine and Thomas and those who would seek to synthesize Biblical truth with error.
It should be stated that although Aquinas' synthestic approach to the nature of man, God, and epistemology was flawed, apparently his motives were good. His approach was an attempt to make Christianity relevant to those within the Scholastic movement by taking Aristotelian logic away from the "infidels", and demonstrating the faith's ability to be reconciled with Greek philosophy and learning. Yet, when truth is mixed with error, it is truth that becomes diluted. This is exactly what transpired as a result of Aquinas' sythesism.
The Value and Significance of this Work:
Building a Christian Worldview must be commended on various grounds. In the text, Hoffecker and Smith have set a sturdy foundation upon which can be built further investigative ventures and comparisons into the history and impact of various worldviews and epistemologies. This is especially helpful in that these views are placed in their proper historical perspective. This perspective allows the serious student to trace the natural rise and fall of various viewpoints while also determining how and why certain groups of people at certain time periods thought the way they did.
Christians in specific should demonstrate gratefulness to Hoffecker and Smith for this work. Unlike most texts, Building a Christian Worldview affords the concerned Christian the opportunity to succinctly understand the operative and influential ideas of various views in competition with Christianity. Knowing how others think is essential to being able to effectively share the message of Christ. Often conversations between Christians and non-Christians fail to develop because the conversation is on different planes. By being informed of these various ideologies and epistemologies, the interested and intentional Christian can bypass many troublesome hurdles and engage their friends and acquaintances more directly. Thus, the editors must be applauded for their excellent and informative work that helps the reader to better determine how various groups tackle the issues of theology and anthropology. Having tackled these monumental issues, and by further explaining how various groups determine epistemology, Hoffecker and Smith have given the Christian community a valuable tool in the battle for the mind of the culture.
Bibliography
1. Elwell, Walter, Evangelical Dictionary of Theology, (Hants, England: Baker Books, 1985).
2. Hoffecker, W. Andrew, Building a Christian Worldview, vol.1, (Phillipsburg, NJ: Presbyterian and Reformed Publishing Co., 1986).
End Notes
1. Hoffecker, p.ix
2. ibid., p. xiv
3. ibid., p. 261
4. ibid., p. 261
5. ibid., pp. 274-275
6. ibid., pp. 3-4
7. ibid., p. 185
8. Elwell, p. 1091
9. Hoffecker, p. 87
10. ibid., p. 99
11. ibid., p. 103
12. ibid., p. 90
13. ibid., p. 93
14. ibid., pp. 107-108