My parents used to send me to camp in the summer. That camp had a preoccupation with cabin cleanliness. Every day, the campers from the cleanest cabin were given special prizes and privileges. Naturally, the campers in my cabin wanted to win, so we cleaned the cabin scrupulously every morning.
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here once was a man who loved soup. So fond was he of soup that he decided to devote his meals entirely to the concoction. Soup, he reasoned, could supply him with every nutrient that he needed. So he forbade his wife to set anything on the table except soup. “Sola Suppa” was his motto.
BP News is the official press of the Southern Baptist Convention. In a recent “First‐Person” article (August 23, 2006), Albert Mohler issued “A Call for Theological Triage and Christian Maturity.” The article, which has been posted twice on Mohler’s own blog, reiterates an argument that he has repeated in several venues. It is an important argument, and Mohler expresses it thoughtfully.
Careful theologians do not build their doctrine of the church merely around the use of the word ekklesia. The New Testament uses many images or word pictures to reveal truth about the church. One of the most instructive is the image of the flock, found in John 10. It occurs in one of the few parables in John’s gospel.
Few passages of Scripture are more popular among contemporary Christians than 1 Corinthians 9:19‐23. Especially fashionable is Paul’s line in verse 22 about becoming “all things to all men.” This passage is commonly taken to mean that effective evangelism requires Christians to imitate the people around them. Many evangelicals cannot even imagine this interpretation being mistaken. It is even repeated by some fairly reputable commentators (Gordon Fee, for example) who, however, offer few reasons for accepting it.
The heresy in Colosse was an odd mixture. On the one hand, it contained elements of incipient Gnosticism. Apparently the Colossians were talking about Gnostic categories like Sophia, Gnosis, Eons, and the Pleroma. On the other hand, this heresy also contained Judaizing elements, primarily evidenced by an effort to introduce Old Testament forms into the New Testament worship.
Of all the discussions in which we engage, the bickering between some Calvinists and some Arminians tends to be among the least edifying. Not that I’m against discussion: far from it! These are issues worth deliberating, and I have my own views about what is biblical. I’ve grown enormously through hearing and reading the intelligent and charitable exchange of opinions. The problem is that, too often, the exchange is neither intelligent nor charitable.
One occasionally hears the wry observation that fundamentalists believe in all the fundamentals—including separation. The force of this remark is to imply that fundamentalists separate, not only from people who deny the fundamentals, but also from genuine Christians who believe all the fundamentals but who do not separate. The remark is usually meant to be a reduction ad absurdum of fundamentalism, leaving the impression that a fundamentalist is a Christian who separates from everyone indiscriminately.
Some societies have perished because of anarchy, and some have perished because of tyranny. A just society must avoid both. It must escape anarchy by refusing to tolerate at least some activities in which at least some people would like to engage. It must avoid tyranny by tolerating at least some ideas and activities that at least some people find objectionable.
Every society, voluntary or not, must achieve some balance between tolerance and intolerance. Without this balance a society either sinks into tyranny or spins into anarchy. In order to preserve itself every society must find the requisite combination of a tolerance and intolerance.
For voluntary societies, this balance is essentially a matter of articulating a reason for being. At the point of its purpose, a voluntary society cannot tolerate divergence. A different purpose necessarily creates a different society.
