Monthly Archives: February 2012

Bible Interpretation, Difficult Bible Passages

Are You Worried About the Unpardonable Sin? Part 2

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Post Author: Bill Pratt

In part 1 of this post, we learned what exactly the unpardonable sin is – attributing to Satan what is accomplished by the Spirit of God.  But what caused Jesus to give this stern warning to this particular group of people?  It is important to understand so that we can know how to apply Jesus’s warning today.  For the answer, we just continue reading Matt. 12 to get an idea of the kind of people Jesus is admonishing:

Make a tree good and its fruit will be good, or make a tree bad and its fruit will be bad, for a tree is recognized by its fruit. You brood of vipers, how can you who are evil say anything good? For out of the overflow of the heart the mouth speaks.  The good man brings good things out of the good stored up in him, and the evil man brings evil things out of the evil stored up in him.  But I tell you that men will have to give account on the day of judgment for every careless word they have spoken.  For by your words you will be acquitted, and by your words you will be condemned.

Clay Jones summarizes Jesus’s words for us: “The Pharisees’ blasphemy wasn’t a hastily uttered slip of the tongue or simply a mistaken apprehension of reality.  Rather, it was a knowing, deliberate, and final rejection for which they will give an account of themselves on the Day of Judgment.”

Craig Blomberg adds: “Even if all the details are unclear, we should observe that in this text only Jesus’ enemies are in any danger—those who have never professed any allegiance to him and, at least in the pages of Scripture, never do. Instead, they intensify their opposition to the point of crucifying him.”

To further illustrate how hard-hearted the Pharisees are, we should note that even after Jesus issues his warning, this same group of people asks Jesus for another miraculous sign in verse 39!  Clay Jones comments, “It was as if they said, ‘Even though you have healed a blind and mute man in our presence, demonstrated your dominance over spiritual beings, and have refuted our arguments – we still need more proof that what you do is of God.”  Jesus aptly responds, “An evil and adulterous generation seeks for a sign.”

You can now see that the unpardonable sin does not apply to a Christian living today who utters some hasty or angry words toward God that he later regrets.  As Jones explains, “The very fact that a person would be concerned about his or her relationship with Jesus is evidence that he or she isn’t hardened against the Holy Spirit.”

But for those who persist in rejecting any and all evidence that Jesus is from God, his warning stands.  At some point, a line is crossed.  “By your words you will be condemned.”

Human Nature

How Is Man Exceptional?

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Post Author: Bill Pratt

G. K. Chesterton, in one of his masterpieces, The Everlasting Man, writes a powerful defense of something which should not need a defender.  That man is truly exceptional seems exceptionally obvious to all but the most unexceptional.  Here is Chesterton summing up his case in a way that only he can:

It will be well in this place, however, to sum up once and for all what is meant by saying that man is at once the exception to everything and the mirror and the measure of all things.  But to see man as he is, it is necessary once more to keep close to that simplicity that can clear itself of accumulated clouds of sophistry.  The simplest truth about man is that he is a very strange being; almost in the sense of being a stranger on the earth.  In all sobriety, he has much more of the external appearance of one bringing alien habits from another land than of a mere growth of this one. 

He has an unfair advantage and an unfair disadvantage.  He cannot sleep in his own skin; he cannot trust his own instincts.  He is at once a creator moving miraculous hands and fingers and a kind of cripple.  He is wrapped in artificial bandages called clothes; he is propped on artificial crutches called furniture.  His mind has the same doubtful liberties and the same wild limitations.  Alone among the animals, he is shaken with the beautiful madness called laughter; as if he had caught sight of some secret in the very shape of the universe hidden from the universe itself.  Alone among the animals he feels the need of averting his thought from the root realities of his own bodily being; of hiding them as in the presence of some higher possibility which creates the mystery of shame. 

Whether we praise these things as natural to man or abuse them as artificial in nature, they remain in the same sense unique. . . . It is not natural to see man as a natural product.  It is not common sense to call man a common object of the country or the seashore.  It is not seeing straight to see him as an animal.  It is not sane.  It sins against the light; against that broad daylight of proportion which is the principle of all reality.

I agree with Chesterton.  To see man as a purely natural product of blind nature is insanity.

Human Nature

Why Is Man Unique?

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Post Author: Bill Pratt

One of the chief answers that Christianity provides is the answer to the question: “Why is man unique?”  The Bible answers this question right at the start in the Book of Genesis.  Man is unique because man is the only earthly creature made in the image of the Creator himself.  No other creature can make this claim, or make any claim at all.

Among most anti-theists, there is the notion that the appearance of  man in history was merely a fluke of random mutation and natural selection, and that man is not actually that unique.  He is just slightly further along the evolutionary expressway than the rest of the animal kingdom.  Give the other animals time and they will catch up or even surpass man.  In fact, if we roll back the process of evolution and try it again, the results would have been quite different.  We can imagine other animals taking man’s place in the hierarchy of life. 

G. K. Chesterton, in his book Everlasting Man, runs the thought experiment of what it might have been like for other animals to ascend.

If there was ever a moment when man was only an animal, we can, if we choose, make a fancy picture of his career transferred to some other animal.  An entertaining fantasia might be made in which elephants built in elephantine architecture, with towers and turrets like tusks and trunks, cities beyond the scale of any colossus.  A pleasant fable might be conceived in which a cow had developed a costume, and put on four boots and two pairs of trousers.  We could imagine a Supermonkey more marvellous than any Superman, a quadrumanous creature carving and painting with his hands and cooking and carpentering with his feet.

We can certainly imagine a great many diverse evolutionary paths, but what actually happened is far more fascinating.  Chesterton reminds us:

Anyone thinking of what might have happened may conceive a sort of evolutionary equality; but anyone facing what did happen must face an exception and a prodigy. . . . [If] we are considering what did happen, we shall certainly decide that man has distanced everything else with a distance like that of the astronomical spaces and a speed like that of the still thunderbolt of the light.

The arrival of man on the scene is surely one of the greatest mysteries that faces us.  Most everyone, according to Chesterton, grants that there is a great mystery in the origin of the universe and another great mystery in the origin of life.  But Chesterton points to a third mystery:

Most philosophers have the enlightenment to add that a third mystery attaches to the origin of man himself.  In other words, a third bridge was built across a third abyss of the unthinkable when there came into the world what we call reason and what we call will.  Man is not merely an evolution but rather a revolution.  That he has a backbone or other parts upon a similar pattern to birds and fishes is an obvious fact, whatever be the meaning of the fact.  But if we attempt to regard him, as it were, as a quadruped standing on his hind legs, we shall find what follows far more fantastic and subversive than if he were standing on his head.

Sin

What Should Be Our Response When We Fail God?

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Post Author: Bill Pratt

Failing to obey God is something that every Christian does, and repeatedly.  Every one of us sins, but how should we react when we sin, when we fail God?

Christian philosopher Peter Kreeft, in his book Prayer For Beginners, takes some lessons from Brother Lawrence’s little classic The Practice of the Presence of God.  Brother Lawrence says, “When I fail in my duty, I readily acknowledge it, saying ‘I am used to doing so; I shall never do otherwise if I am left to myself.’ If I fail not, then I give God thanks, acknowledging that the strength comes from Him” (Conversation 2).

When he considers Brother Lawrence’s advice, Kreeft says:

You may think this sounds too easy, too cavalier, almost indifferent. But why?  To be “sensible” of our faults but not “discouraged” by them is not indifference, it is patience.  Not to be sensible of them, or not to confess them, is the road to pride.  But to be discouraged by them is the road to despair. . . . How can we attain this state, of being sensible of our faults but not discouraged by them?  By seeing our faults but also seeing farther than our faults; by framing our faults by our faith, which is not faith in ourselves but faith in God.  No fault, no sin, no failure can exhaust God’s power to forgive.

Kreeft then compares the way Satan wants us to think about our sins versus the way God wants us to think about our sins.

God wants us to worry about our sins before we sin; the devil wants us to worry after we sin. God wants us to feel free after we repent (for we really are free then); the devil wants us to feel free before we sin, as we are choosing to sin (for we really are not free then; the devil is a deceiver). The devil tempts us to cavalier pride before we sin and worrisome despair afterward, since pride and despair both separate us from God, and anything that separates us from God is the devil’s friend and our enemy, while anything that brings us closer to God is the devil’s enemy and our friend. But what is our friend at one time can be our enemy at another.

Kreeft concludes with these thoughts:

What our Heavenly Father wants us to do about our spiritual failures is like what our earthly father wants us to do about our earthly failures.  When we fall off the horse, or the bike, or the high road to Heaven, we must simply climb on again as soon as we are aware of the fact that we have fallen off, rather than sitting there stewing in self-pity or self-hatred.

And remember to thank God for the awareness of the fact that you have fallen off the “horse” of awareness of his presence, for that, too, is his gift, not your achievement.  If he did not give you the grace to notice that you have forgotten his grace, you would not only forget his grace, but you would also forget that you had forgotten his grace. And then your state would be without hope.

Prayer

How Do We Listen to God?

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Post Author: Bill Pratt

Oftentimes you’ll hear pastors or priests tell us to listen to what God has to say to us, but how exactly are we supposed to do this?  Should we expect God to communicate in a booming voice, much like he spoke to Moses on the mountain?  If not like this, then how are we to understand this command to listen to God?

Christian philosopher Peter Kreeft introduces the concept of listening to God in his book Prayer For Beginners.  An important step in learning how to pray is learning how to listen to God.  So, how do we go about listening to God?

In a conversation, if you are the wisest, it makes sense for you to do most of the talking. If the other person is wiser, it makes sense for you to do most of the listening. The wiser the other is, the more listening you want to do. Well, prayer is conversation with God, and it makes no sense for us to do most of the talking. We ought to be listening most of the time.

But, you may object, we cannot hear God’s voice as we can hear the voice of another human being. True, but we can hear God’s voice in other ways. We hear him in nature, which is his art. We hear him in his providential directing of our lives, and in the lessons in human history, and in the “still, small voice” of our conscience, God’s interior prophet. We hear him loud and clear in Scripture, his inspired Word deliberately given to us.  One way of praying is listening to God’s voice in Scripture, reading Scripture as God’s Word—which is exactly what it is!

And the best listening, the listening that gets the closest to God’s heart, the listening that hears the most total revelation of God, is listening to Christ, God incarnate, God in the flesh, “very God of very God”. “The Word of God” means the Bible only secondarily; primarily it means Christ. In the words of the Catechism, Christ is “the Father’s one, perfect, and unsurpassable Word. In him he has said everything; there will be no other word than this one” (CCC 65). Praying by reading the Gospels prayerfully and “listeningly” is one of the very best ways to pray.

Let’s review the ways we listen to God.  Kreeft introduces 6 ways of listening to God in order of their effectiveness and importance:

  1. nature
  2. providential directing of our lives
  3. lessons in human history
  4. conscience
  5. Scripture
  6. Christ in the Gospels

The implication of this ordering is that those who listen primarily in ways 1-4 are missing out on the 2 best ways to listen to God.  They are starving themselves of his fuller revelation.  There is nothing wrong with ways 1-4, but we mustn’t stop there.  If we are going to hear the most from God, if we are going to get the “closest to God’s heart,” we must take seriously the reading of Scripture, and especially the reading of the Gospels.

Meaning of Life, Prayer

What Is the Meaning of Life?

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Post Author: Bill Pratt

This is the one of the most basic and fundamental questions that every human being must come to grips with, or waste their lives away.  If you don’t know what the end goal of your earthly existence is, you will drift like a boat without a rudder on the high seas of life.  You will chase one thing after another, never making any progress, because progress implies that there is something to progress to.

The Christian answer to this question is powerful and compelling.  Recently, as I was reading philosopher Peter Kreeft’s little book, Prayer For Beginners, I came upon Kreeft’s wording of the Christian answer to the meaning of life.  Prayer, Kreeft explains, is a necessary activity for attaining the meaning of life.  In this context, he explains what the meaning of life is:

Becoming saints is the meaning of life.  It is why we exist.  It is why God created us.  It is the reason he banged out the Big Bang, . . . and why he providentially provided this one perfect planet, and why he breathed his Spirit into the Adam he formed out of its dust, and why he does the same to every baby conceived, and why he prepared a chosen people, and sent prophets among them, and finally came down from Heaven into a mother and a manger and a Cross, and was forsaken by God so that we need never be forsaken, and rose again, and sent his Spirit to haunt our hearts—all this stupendous effort was for one end: to make saints, to make little Christs, to give his Son brothers and sisters.

The whole universe is a saint-making machine.  And prayer is the fuel that powers it.  He was not called “Jesus” (Savior) merely because he was to save us from the punishment for our sins; he was called “Jesus” “for he will save his people from their sins” (Mt 1:21).  His purpose was not just to make us safe but to make us saints.  Prayer is our first step in becoming saints.

The meaning of life is to become like Christ, to become a saint.  It is not to become wealthy, it is not to gain honor before other men, it is not to become famous, it is not to gain power over other humans, it is not to seek bodily health so that we can live longer, it is not to revel in fleshly pleasures.

Therefore, since we are surrounded by such a great cloud of witnesses, let us throw off everything that hinders and the sin that so easily entangles, and let us run with perseverance the race marked out for us.  Let us fix our eyes on Jesus, the author and perfecter of our faith, who for the joy set before him endured the cross, scorning its shame, and sat down at the right hand of the throne of God.

Heb 12:1-2