Stephen W. Hiemstra's Blog, page 13
May 23, 2025
Analyzing the Data
If you pay attention to the one who wears the fine clothing and say,
You sit here in a good place, while you say to the poor man,
You stand over there, or, Sit down at my feet,
have you not then made distinctions among yourselves
and become judges with evil thoughts?
(Jas 2:3-4)
By Stephen W. Hiemstra
The North—South distinction in missions highlights the problem in the church with social and economic distance.
Social Distance Challenge
The problem of social distance in ministry and missions is no secret. The Pentecostal revival dates back to the Azuza Street (Los Angles, California) revival:
“On the evening of April 9, 1906, Seymour and seven other men were waiting before the Lord when suddenly, as though hit by a bolt of lightning, they were knocked from their chairs to the floor. The seven men with Seymour began to speak in diverse kinds of tongues magnifying God. The shouts were so fervent and loud that news spread quickly of the unusual events on Bonnie Brae Street. A few days later Seymour finally received the Holy Spirit.” (PCG 2020, 87)
William Joseph Seymour (1870-1922) was African-American.
From the beginning, the Pentecostal movement was multicultural, focused on the working classes, admitted anyone with a call to minister, preach, and evangelize. By contrast, Presbyterians are majority white, focus on professionals, and limit ministry primarily to those seminary trained.
Pentecostals and Social Distance
The Pentecostal movement spread quickly in the Global South, in part, because Pentecostals shared the same social position as those they evangelized. This is an important point in Africa because Muslim missionaries depicted Christianity was a “white man’s religion.” This slander is actually ironic because many of the early Christian theologians, such as Augustine, were African until Islam swept through North Africa in the seventh century. Nevertheless, husband-wife African American and Hispanic Pentecostal missionary teams could easily dismiss such arguments while missionaries from mainline protestant denominations found such criticism more challenging.
Social Distance and Fervor
The challenge of social distance is a problem primarily when combined with a decline in religious fervor. Ministry across economic and social classes is not just a problem in overseas missions. It is a factor in virtually all ministry outreach efforts where such differences exist.
The Biblical answer to the problem of social and economic distance is to treat the church as an extended family (Hellerman 2001, 2). The Apostle Paul writes:
“In Christ Jesus you are all sons of God, through faith . . .There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus. And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise.” (Gal 3:26-29)
As sons and daughters of God through Jesus Christ, the New Testament refers to fellow Christians as brothers and sisters in Christ who are recipients of the promises that God made to Abraham.
Social distance becomes an issue of fervor because we are obligated to support family members in need. Whose needs will we meet and to what extent? It is easier to ignore poverty when it is hidden from view, which is hard to do when a poor brother or sister is a member of your church or a mission partner.
An Illustration of Social Distance
When I was in seminary several years ago, my parents, who attended a Presbyterian Church (USA) church, hosted two pastors from Kenya who were mission partners of their church. Over dinner several awkward moments arose. When asked about their journey of faith, one said that when he came to Christ he stopped beating his wife. When asked where they attended seminary, a deathly silence followed. When the subject of homosexuality came up, we learned that their Presbytery had broken communion with ours that week in spite of being financially supported.
Obviously, many factors come to play in exacerbating social distance.
Factors Influencing Social Distance
Social and economic distance is more than a hypothetical issue for Christians. Declining religious fervor in the Global North, the flip side of secularization of the church, has recently been compounded by the declines in standards of living, fertility, and life expectancy among the majority of Americans. Increasing Christianization of the Global South has been accompanied by rapid urbanization and the consequent loss of community suffered by many people, a situation analogous to the situation of many first century Christians.
The contrast between the Global North and Global South provides an interesting mirror for self-reflection. Because urbanization has run its course in the Global North, part of the problem with secularization may be simply being too settled and not feeling a need to reach out to others. This might seem to be an ironic observation as standards of living fall in the Global North (an unsettling development), but spiritual lethargy is also evident in greater drug use, inattention to educational opportunities, and political polarization.
If we are one in Christ, what are we when we ignore Christ?
References
Hellerman, Joseph H. 2001. The Ancient Church as Family. Minneapolis: Fortress Press.
Pentecostal Church of God (PCG). 2020. General Bylaws 2020. International Missions Center. Bedford, Texas. Online: https://uploads-ssl.webflow.com/.
Analyzing the Data
Also see:
The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:
Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com
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Análisis de los Datos
Porque si en su congregación entra un hombre con anillo de oro
y vestido de ropa lujosa, y también entra un pobre con ropa sucia (andrajosa),
y dan atención especial (y miran) al que lleva la ropa lujosa,
y dicen: Siéntese aquí, en un buen lugar; y al pobre dicen:
Tú estate allí de pie, o siéntate junto a mi estrado;”
4 ¿acaso no han hecho distinciones entre ustedes mismos,
y han venido a ser jueces con malos pensamientos?
(Sant 2:2-4)
Por Stephen W. Hiemstra
La distinción Norte-Sur en las misiones resalta el problema de la distancia social y económica en la iglesia que también se muestra en las distinciones entre las denominaciones. La respuesta al movimiento pentecostal moderno es típica.
El avivamiento pentecostal se remonta al avivamiento de la calle Azuza (Los Ángeles, California):
“En la tarde del 9 de abril de 1906, Seymour y otros siete hombres estaban esperando ante el Señor cuando de repente, como si los hubiera alcanzado un rayo, fueron derribados de sus sillas al suelo. Los siete hombres que estaban con Seymour comenzaron a hablar en diversas lenguas, magnificando a Dios. Los gritos eran tan fervientes y fuertes que la noticia de los inusuales acontecimientos ocurridos en Bonnie Brae Street se difundió rápidamente. Unos días después, Seymour finalmente recibió el Espíritu Santo.” (PCG 2020, 87)
William Joseph Seymour (1870-1922) era afroamericano.
Desde el principio, el movimiento pentecostal moderno fue multirracial y multiétnico, se centró en las clases trabajadoras y admitió a cualquiera con un llamado a ministrar, predicar y evangelizar. Desde el principio, esto incluyó a jóvenes y mujeres. Por el contrario, los presbiterianos son mayoritariamente blancos, se centran en los profesionales y limitan el ministerio principalmente a aquellos formados en seminarios.
Los Pentecostales y el Distanciamiento Social
La distancia social es un término utilizado por los sociólogos para denotar diferencias de clase, etnia, raza o género. El movimiento pentecostal se extendió rápidamente en el Sur Global en parte porque los pentecostales compartían la misma posición social que aquellos a quienes evangelizaban. Este es un punto importante en África porque los misioneros musulmanes a menudo describen el cristianismo como una “religión del hombre blanco.” Esta calumnia es irónica porque muchos de los primeros teólogos cristianos, como Agustín, eran africanos hasta que el Islam se extendió por el norte de África en el siglo VII. Sin embargo, los equipos misioneros pentecostales formados por marido y mujer, afroamericanos e hispanos, podrían fácilmente descartar tales argumentos, mientras que los misioneros de las principales denominaciones protestantes encuentran tales críticas más desafiantes.
Distancia Social y Fervor
El desafío del distanciamiento social es un problema principalmente cuando se combina con una disminución del fervor religioso. El ministerio entre clases económicas y sociales no es sólo un problema en las misiones en el extranjero. Es un factor presente en prácticamente todos los esfuerzos de extensión ministerial donde existen tales diferencias.
La respuesta bíblica al problema de la distancia social y económica es tratar a la iglesia como una familia extendida (Hellerman 2001, 2). El apóstol Pablo escribe:
“Pues todos ustedes son hijos de Dios mediante la fe en Cristo Jesús. . . . Porque todos los que fueron bautizados en Cristo, de Cristo se han revestido. No hay Judío ni Griego; no hay esclavo ni libre; no hay hombre ni mujer, porque todos son uno en Cristo Jesús. Y si ustedes son de Cristo, entonces son descendencia de Abraham, herederos según la promesa.” (Gal 3:26-29)
El Nuevo Testamento se refiere a los hermanos cristianos como hermanos y hermanas en Cristo que son receptores de las promesas que Dios hizo a Abraham.
La distancia social se convierte en un tema de fervor porque estamos obligados a apoyar a los familiares necesitados. ¿Qué necesidades vamos a satisfacer y en qué medida? Es más fácil ignorar la pobreza cuando está oculta a la vista, lo cual es difícil de hacer cuando un hermano o hermana pobre es miembro de la iglesia o compañero de misión.
Una Ilustración de la Distancia Social
Cuando estaba en el seminario hace varios años, mis padres, que asistían a una iglesia presbiteriana (EE. UU.), hospedaron a dos pastores de Kenia que eran socios en la misión de su iglesia. Durante la cena surgieron varios momentos incómodos. Cuando se les preguntó sobre su camino de fe, uno dijo que cuando llegó a Cristo dejó de golpear a su esposa. Cuando les preguntaron a qué seminario habían asistido, se hizo un silencio sepulcral. Cuando surgió el tema de la homosexualidad, nos enteramos de que su presbiterio había roto la comunión con el nuestro esa semana a pesar de nuestro apoyo financiero.
Obviamente, muchos factores intervienen para exacerbar la distancia social.
Factores que Influyen en la Distancia Social
La distancia social y económica es más que una cuestión hipotética para los cristianos. La disminución del fervor religioso en el Norte global, la otra cara de la secularización de la iglesia, se ha visto agravada recientemente por el descenso de los niveles de vida, la fertilidad y la esperanza de vida entre la mayoría de los estadounidenses. La creciente cristianización del Sur Global ha ido acompañada de una rápida urbanización y la consiguiente pérdida de comunidad que han sufrido muchas personas, una situación análoga a la de los cristianos del primer siglo.
El contraste entre el Norte Global y el Sur Global ofrece un espejo interesante para la autorreflexión. Dado que la urbanización ya ha seguido su curso en el Norte Global, parte del problema de la secularización puede ser simplemente el estar demasiado asentado y no sentir la necesidad de acercarse a los demás. Esta podría parecer una observación irónica a medida que los niveles de vida caen en el Norte Global (un hecho inquietante), pero el letargo espiritual también es evidente en un mayor consumo de drogas, confusión de género, falta de atención a las oportunidades educativas y polarización política.
Si somos uno en Cristo, ¿qué somos cuando ignoramos a Cristo?
Análisis de los Datos
Vea También:
Una Guía Cristiana a la Espiritualidad
Vida en Tensión
Otras Formas de Interactuar en Línea:
Sitio Web del Autor: http://www.StephenWHiemstra.net
Sitio Web del Editor: http://www.T2Pneuma.com
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May 20, 2025
Nouwen Describes Leadership Challenges
Henri J.M. Nouwen. 2002. In the Name of Jesus: Reflections on Christian Leadership. New York: Crossroad Publishing Company.[1]
Review by Stephen W. Hiemstra
One professor of mine in seminary described scripture as laconic, meaning that every verse is written with a minimum number of words. We are told only the basics, leaving the rest of the story free to be contextualized—applied to our own situations. The best example of laconic writing in the postmodern world appears in advertising where each word is uttered with a price tag attached. If you say something to the whole world on television during the Super Bowl at the cost of a celebrity’s mansion, what words would you choose?
Introduction
In his book, In the Name of Jesus, Henri Nouwen writes laconically about Christian leadership. Two passages inform Nouwen’s view of leadership more than the many others that he cites. They are the three temptations of Christ in the desert before he starts his ministry (Matthew 4:1-11) and words of the risen Christ to Peter just before the ascension (John 21:15-18) (23).
Nouwen structures his book in three parts around the three temptations. They are to be relevant (turn stones into bread), to be popular (throw yourself off the temple), and to lead rather than to be led (to have authority). He further divides these parts into three sections: the temptation, a question or task, and a discipline. Throughout these discussions, Nouwen weaves his experiences as a priest living with special needs friends from the L’Arche community in Toronto after retiring from an academic career, which took him to Harvard Divinity School (22).
From Relevance to Prayer
Jesus’ first temptation was to be relevant—turn stones into bread (30). Writing about his experience at L’Arche, Nouwen notes his new friends had no interest in his accomplishments or the network of friends that he had. Nouwen writes:
“This experience was and, in many ways, is still the most important experience of my new life, because it forced me to rediscover my true identity. These broken, wounded, and completely unpretentious people forced me to let go of my relevant self—the self that can do things, show things, prove things, build things—and forced me to reclaim that unadorned self in which I am completely vulnerable, open to receive and give love regardless of any accomplishments.” (28)
Who Are You Really?
If you strip away the degrees and the robes, who are you really? As a chaplain intern working an Alzheimer’s unit, Nouwen commitment cut me to the core—he stayed in this environment that I found solace in knowing that I would leave at the end of three months. My love of the patients was clearly conditioned on my departure, his was not. I missed being relevant—finishing my training, moving to new challenges.
Nouwen sees Jesus’ question to Peter—“Simon, son of John, do you love me more than these?” (John 21:15 ESV)—as being important in understanding the task of the servant leader (36). He writes:
“…the Christian leader of the future is called to be completely irrelevant and to stand in this world with nothing to offer but his or her own vulnerable self.” (30)
By irrelevance, Nouwen means abandoning the “fix-it” mentality that many of us cling to; he clearly does not mean abandoning the ministerial task of pointing the lost and the suffering to Christ (31). He clearly sees the need to develop contemplative prayer as an antidote to the need to be relevant (42-43).
From Popularity to Ministry
Jesus’ second temptation was to do something spectacular to draw attention to himself (53). The Gospel of Matthew records it this way:
“If you are the Son of God, throw yourself down, for it is written, “‘He will command his angels concerning you,’ and “‘On their hands they will bear you up, lest you strike your foot against a stone.” (Matt 4:6 ESV)
Jesus responds, saying: “You shall not put the Lord your God to the test.” (Matt 4:7 ESV). In John, he tells Peter: “Feed my sheep” (John 21:17) For Nouwen, the temptation to engage in heroic leadership is blunted by ministering in teams. As a member of the L’Arche community, he always brought along a companion whenever he was asked to speak (58-59). Nouwen furthermore sees a special need for leaders to practice the discipline of confession and forgiveness as an antidote to the propensity to want to be popular (64-65).
From Leading to Being Led
The third temptation of Jesus was to be powerful (75). Nouwen observes that: “It seems easier to be God than to love God, easier to control people than to love people, easier to own life than to love life.” (78) After re-commissioning Peter, Jesus prophesies his death:
“Truly, truly, I say to you, when you were young, you used to dress yourself and walk wherever you wanted, but when you are old, you will stretch out your hands, and another will dress you and carry you where you do not want to go.” (John 21:18 ESV)
In this sense, as Christian leaders, we find ourselves led, whether we like it or not. Nouwen sees theological reflection as the primary antidote to the temptation to be powerful (88).
Assessment
Henri Nouwen’s book, In the Name of Jesus, is a short reflection on the nature of Christian leadership. Nouwen sees leadership principles in Jesus’ three temptations. He outlines core leadership principles in terms of polarities—from relevance to prayer, from popularity to ministry, and from leading to being led. This is because polarities have the characteristic of being not problems that can be solved, but of being poles that we move back and forth between. We are repeatedly tempted to be relevant, to be popular, and to lead. It is a struggle to find new ways to pray, to minister, and to be led. In that sense, Nouwen’s work remains fresh and interesting to Christian leaders, regardless of their tenure, position, or experience.
[1] http://www.CrossroadPublishing.com.
Nouwen Describes Leadership Challenges
Also see:
The Who Question
Preface to a Life in Tension
Other ways to engage online:
Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com
Newsletter at: https://bit.ly/Look_25 , Signup
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May 19, 2025
Data: Monday Monologues (podcast), May 19, 2025
By Stephen W. Hiemstra
This morning I will share a prayer and reflect on Data Collection. After listening, please click here to take a brief listener survey (10 questions).
To listen, click on this link.
Hear the words; Walk the steps; Experience the joy!
Data: Monday Monologues (podcast), May 19, 2025
Also see:
The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:
Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com
Newsletter at: https://bit.ly/Look_25 , Signup
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May 18, 2025
Open Eye Prayer
By Stephen W. Hiemstra
Almighty Father,
All praise and honor, power and dominion, truth and justice are yours because you seek us out and bless us where we work and live, not leaving us to our own devices. Draw us closer to you day by day.
Forgives us when neglect your nudges and drown out your still, small voice with music and activities of our own choosing. Draw us closer to you day by day.
Thank you for your model of forgiveness in Jesus Christ, who lived a righteous life, died on the cross for our sin, and rose again that we might be forgiveness and participate in everlasting life. Draw us closer to you day by day.
In the power of your Holy Spirit, offer us not only consolation but also transformation that we might not be content to live in old bodies of death but grow to life in new bodies of life in you. Open our hearts; illumine our thoughts; strengthen our hands in your service.
În Jesus’ precious name, Amen.
Open Eye Prayer
Also see:
The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:
Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com
Newsletter at: https://bit.ly/Look_25 , Signup
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Oración de Ojos Abiertos
Por Stephen W. Hiemstra
Padre todopoderoso,
Toda la alabanza y el honor, el poder y el dominio, la verdad y la justicia son tuyos, porque nos buscas y nos bendices donde trabajamos y vivimos, no abandonándonos a nuestras debilidades. Acércanos más a ti cada día.
Perdónanos cuando descuidamos tus empujoncitos y ahogamos tu tranquila y pequeña voz con música y actividades de nuestra propia elección. Acércanos más a ti cada día.
Gracias por tu modelo de perdón en Jesucristo, quien vivió una vida justa, murió en la cruz por nuestros pecados y resucitó para que pudiéramos ser perdonados y participar de la vida eterna. Acércanos más a ti cada día.
Con el poder de tu Espíritu Santo, ofrécenos no sólo consuelo sino también transformación (Rm 12,1-2) para que no nos contentemos con vivir en viejos cuerpos de muerte, sino que crezcamos a la vida en nuevos cuerpos de vida en ti. Abre nuestros corazones; ilumina nuestros pensamientos; fortalece nuestras manos en tu servicio.
En el precioso nombre de Jesús, Amén.
Oración de Ojos Abiertos
Vea También:
Una Guía Cristiana a la Espiritualidad
Vida en Tensión
Otras Formas de Interactuar en Línea:
Sitio Web del Autor: http://www.StephenWHiemstra.net
Sitio Web del Editor: http://www.T2Pneuma.com
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May 16, 2025
Collecting Some Data
Unless you are circumcised according to the custom of Moses,
you cannot be saved. And after Paul and Barnabas had no small dissension
and debate with them, Paul and Barnabas and some of the others
were appointed to go up to Jerusalem to the apostles and the elders
about this question. (Acts 15:1-2)
By Stephen W. Hiemstra
Having sketched out a problem definition, the scientific method prescribes collecting data. Following Johnson (1986, 15), one should expect to return to the problem definition as data are collected and this new information suggests clarification of the problem definition. Johnson saw this feedback loop as an important philosophical contribution of the postmodern era.
The Jerusalem Council
One might describe the Jerusalem Council discussion of the circumcision of gentiles cited above as an example of such a feedback loop in the history of the church. It is interesting that it was Peter, not Paul, who presented the logic of this debate:
“And God, who knows the heart, bore witness to them [the gentile believers], by giving them the Holy Spirit just as he did to us, and he made no distinction between us and them, having cleansed their hearts by faith.” (Acts 15:8-9)
Peter points to the sovereign act of the Holy Spirit to bring gentiles to faith. He does not argue that it will increase membership nor does he commend Paul for his role in this evangelistic effort. Peter talked neither of programs nor of plans; rather, he looked to what the Holy Spirit was doing in the midst of the church.
The phrase cleansed their heart by faith echoes the prophecy of Jeremiah: “Circumcise yourselves to the LORD; remove the foreskin of your hearts.”(Jer 4:4) Peter’s insight here is no doubt the result of prayer and reflection on the rite of circumcision. We can, of course, advance God’s work in our lives by being open to spiritual formation, but we see no mention of this aspect of faith in Peter’s remarks
The Holy Spirit’s Work Today
If we were to imitate Peter, where do we see the Holy Spirit at work in the world churches today? While we cannot know with precision where the Holy Spirit is at work, statistics on the number of Christians and where they live show some definite trends.
Researchers at the Center for the Study of Global Christianity at Gordon-Conwell Theological Seminary observed in 2021:
“The concept of who a missionary is has evolved since the beginning of the twentieth century, making it much more difficult to assess how many missionaries there are in the world. The proportion of long-term missionaries from the Global North is on the decline (227,000 sent in 2021, which is 53 percent of the total of 430,000, down from 88 percent of the total in 1970). Since the 1980s and 1990s there has been a dramatic explosion of the number of short-term missionaries, particularly youth, who spend as little as a week outside their own cultural context.” (Zurlo, Johnson, and Crossing 2021, 16-17)
If the number of missionaries sent is a barometer of religious fervor, then these statistics suggest that the Global North is being displaced as the center of Christian activity by the Global South. This fervor likewise reflects the number of Christians in these regions:
“In 2021 a total of 1.7 billion Christians (67 percent) are found in the Global South. Projecting religious affiliation at the country level, it is probable that by 2050 there will be 2.6 billion Christians (77 percent) in the Global South.” (Zurlo, Johnson, and Crossing 2021, 19)
The Christian groups accounting for these trends are obvious:
“The Pentecostal/Charismatic movement is one of the fastest-growing trends in World Christianity today . . . This movement grew from 58 million in 1970 to 656 million in 2021. The Global South is home to 86 percent of all Pentecostals/Charismatics in the world.” (Zurlo, Johnson, and Crossing 2021, 18)
But for the Pentecostals and Charismatics, the number of Christians in the world would have been flat to declining over the past century. If we take these statistics as a measure of body temperature, we see definite tension between the embodied and the footloose manifestations of the Holy Spirit in our time.
References
Zurlo, Gina A., Todd M. Johnson, and Peter F. Crossing. 2021. “World Christianity and
Mission 2021: Questions about the Future.” International Bulletin of Mission Research. Vol. 45(1) 15–25 . Center for the Study of Global Christianity, Gordon-Conwell Theological Seminary. South Hamilton, MA.
Collecting Some Data
Also see:
The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:
Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com
Newsletter at: https://bit.ly/Look_25 , Signup
The post Collecting Some Data appeared first on T2Pneuma.net.
Recopilación de Algunos Datos
Algunos que llegaron de Judea enseñaban a los hermanos:
Si no se circuncidan conforme al rito de Moisés, no pueden ser salvos.
Como Pablo y Bernabé tuvieran gran disensión y debate con ellos,
los hermanos determinaron que Pablo y Bernabé,
y algunos otros de ellos subieran a Jerusalén a los apóstoles
y a los ancianos para tratar esta cuestión.
(Acts 15:1-2)
Por Stephen W. Hiemstra
Una vez esbozada la definición del problema, el método científico prescribe la recopilación de datos. Siguiendo a Glenn Johnson (1986, 15), se debe esperar volver a la definición del problema a medida que se recopilan los datos y esta nueva información sugiere una aclaración de la definición del problema. Johnson vio este ciclo de retroalimentación como una importante contribución filosófica de la era posmoderna.
El Concilio de Jerusalén
Se podría describir la discusión del Concilio de Jerusalén sobre la circuncisión de los gentiles citada anteriormente como un ejemplo de tal ciclo de retroalimentación en la historia de la iglesia. Es interesante que fue Pedro, no Pablo, quien presentó la lógica de esta discusión:
¨Dios, que conoce el corazón, les dio testimonio dándoles el Espíritu Santo, al igual que a nosotros; y ninguna distinción hizo entre nosotros y ellos, purificando por la fe sus corazones.¨ (Acts 15:8-9)
Pedro señala el acto soberano del Espíritu Santo para llevar a los gentiles a la fe. Él no sostiene que esto aumentará el número de miembros ni elogia a Pablo por su papel en este esfuerzo evangelizador. Pedro no habló de programas ni de planes; más bien, miró lo que el Espíritu Santo estaba haciendo en medio de la iglesia.
La frase, “purificando por la fe sus corazones,” ecce la profecía de Jeremías: ¨Circuncídense para el SEÑOR, y quiten los prepucios de sus corazones.¨ (Jer 4:4) La intuición de Pedro aquí es sin duda el resultado de la oración y la reflexión sobre el rito de la circuncisión. Podemos, por supuesto, avanzar la obra de Dios en nuestras vidas al estar abiertos a la formación espiritual, pero no vemos ninguna mención de este aspecto de la fe en los comentarios de Pedro.
La Obra del Espíritu Santo Hoy
Siguiendo la lógica de Pedro, ¿dónde vemos al Espíritu Santo obrando en las iglesias del mundo hoy? Si bien no podemos saber con precisión dónde está actuando el Espíritu Santo, las estadísticas sobre el número de cristianos y dónde viven muestran algunas tendencias definidas.
Los investigadores del Centro para el Estudio del Cristianismo Global del Seminario Teológico Gordon-Conwell observaron en 2021:
“El concepto de quién es un misionero ha evolucionado desde principios del siglo XX, lo que hace mucho más difícil evaluar cuántos misioneros hay en el mundo. La proporción de misioneros de largo plazo procedentes del Norte global está en descenso (227,000 enviados en 2021, lo que representa el 53 por ciento del total de 430,000, frente al 88 por ciento del total en 1970). Desde las décadas de 1980 y 1990, se ha producido un aumento drástico en el número de misioneros de corto plazo, en particular jóvenes, que pasan tan solo una semana fuera de su propio contexto cultural.” (Zurlo, Johnson y Crossing 2021, 16-17)
Si el número de misioneros enviados es un barómetro del fervor religioso, entonces estas estadísticas sugieren que el Norte Global está siendo desplazado como centro de la actividad cristiana por el Sur Global.
El número de cristianos en estas regiones también sugiere tendencias en el fervor religioso:
“En 2021, un total de 1.7 billones de cristianos (67 por ciento) se encontraban en el Sur Global. Si se proyecta la afiliación religiosa a nivel nacional, es probable que para 2050 haya 2.6 billones de cristianos (77 por cientos) en el Sur Global.” (Zurlo, Johnson y Crossing 2021, 19)
Los grupos cristianos que explican estas tendencias son obvios:
“El movimiento pentecostal/carismático es una de las tendencias de más rápido crecimiento en el cristianismo mundial hoy en día. . . . Este movimiento creció de 58 millones en 1970 a 656 millones en 2021. El Sur Global alberga al 86 por ciento de todos los pentecostales/carismáticos del mundo.” (Zurlo, Johnson, and Crossing 2021, 18)
Sin el crecimiento de los pentecostales y carismáticos, el número de cristianos en el mundo se habría estancado o incluso habría disminuido durante el siglo pasado. Si tomamos estas estadísticas como una medida de la temperatura corporal, vemos una tensión definida entre las manifestaciones encarnadas y las libres del Espíritu Santo en nuestro tiempo.
Recopilación de Algunos Datos
Vea También:
Una Guía Cristiana a la Espiritualidad
Vida en Tensión
Otras Formas de Interactuar en Línea:
Sitio Web del Autor: http://www.StephenWHiemstra.net
Sitio Web del Editor: http://www.T2Pneuma.com
Boletín Informativo en: https://bit.ly/Look_25, Signup
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Collectando Algunos Datos
Algunos que llegaron de Judea enseñaban a los hermanos:
Si no se circuncidan conforme al rito de Moisés, no pueden ser salvos.
Como Pablo y Bernabé tuvieran gran disensión y debate con ellos,
los hermanos determinaron que Pablo y Bernabé,
y algunos otros de ellos subieran a Jerusalén a los apóstoles
y a los ancianos para tratar esta cuestión.
(Acts 15:1-2)
Por Stephen W. Hiemstra
Una vez esbozada la definición del problema, el método científico prescribe la recopilación de datos. Siguiendo a Glenn Johnson (1986, 15), se debe esperar volver a la definición del problema a medida que se recopilan los datos y esta nueva información sugiere una aclaración de la definición del problema. Johnson vio este ciclo de retroalimentación como una importante contribución filosófica de la era posmoderna.
El Concilio de Jerusalén
Se podría describir la discusión del Concilio de Jerusalén sobre la circuncisión de los gentiles citada anteriormente como un ejemplo de tal ciclo de retroalimentación en la historia de la iglesia. Es interesante que fue Pedro, no Pablo, quien presentó la lógica de esta discusión:
¨Dios, que conoce el corazón, les dio testimonio dándoles el Espíritu Santo, al igual que a nosotros; y ninguna distinción hizo entre nosotros y ellos, purificando por la fe sus corazones.¨ (Acts 15:8-9)
Pedro señala el acto soberano del Espíritu Santo para llevar a los gentiles a la fe. Él no sostiene que esto aumentará el número de miembros ni elogia a Pablo por su papel en este esfuerzo evangelizador. Pedro no habló de programas ni de planes; más bien, miró lo que el Espíritu Santo estaba haciendo en medio de la iglesia.
La frase, “purificando por la fe sus corazones,” ecce la profecía de Jeremías: ¨Circuncídense para el SEÑOR, y quiten los prepucios de sus corazones.¨ (Jer 4:4) La intuición de Pedro aquí es sin duda el resultado de la oración y la reflexión sobre el rito de la circuncisión. Podemos, por supuesto, avanzar la obra de Dios en nuestras vidas al estar abiertos a la formación espiritual, pero no vemos ninguna mención de este aspecto de la fe en los comentarios de Pedro.
La Obra del Espíritu Santo Hoy
Siguiendo la lógica de Pedro, ¿dónde vemos al Espíritu Santo obrando en las iglesias del mundo hoy? Si bien no podemos saber con precisión dónde está actuando el Espíritu Santo, las estadísticas sobre el número de cristianos y dónde viven muestran algunas tendencias definidas.
Los investigadores del Centro para el Estudio del Cristianismo Global del Seminario Teológico Gordon-Conwell observaron en 2021:
“El concepto de quién es un misionero ha evolucionado desde principios del siglo XX, lo que hace mucho más difícil evaluar cuántos misioneros hay en el mundo. La proporción de misioneros de largo plazo procedentes del Norte global está en descenso (227,000 enviados en 2021, lo que representa el 53 por ciento del total de 430,000, frente al 88 por ciento del total en 1970). Desde las décadas de 1980 y 1990, se ha producido un aumento drástico en el número de misioneros de corto plazo, en particular jóvenes, que pasan tan solo una semana fuera de su propio contexto cultural.” (Zurlo, Johnson y Crossing 2021, 16-17)
Si el número de misioneros enviados es un barómetro del fervor religioso, entonces estas estadísticas sugieren que el Norte Global está siendo desplazado como centro de la actividad cristiana por el Sur Global.
El número de cristianos en estas regiones también sugiere tendencias en el fervor religioso:
“En 2021, un total de 1.7 billones de cristianos (67 por ciento) se encontraban en el Sur Global. Si se proyecta la afiliación religiosa a nivel nacional, es probable que para 2050 haya 2.6 billones de cristianos (77 por cientos) en el Sur Global.” (Zurlo, Johnson y Crossing 2021, 19)
Los grupos cristianos que explican estas tendencias son obvios:
“El movimiento pentecostal/carismático es una de las tendencias de más rápido crecimiento en el cristianismo mundial hoy en día. . . . Este movimiento creció de 58 millones en 1970 a 656 millones en 2021. El Sur Global alberga al 86 por ciento de todos los pentecostales/carismáticos del mundo.” (Zurlo, Johnson, and Crossing 2021, 18)
Sin el crecimiento de los pentecostales y carismáticos, el número de cristianos en el mundo se habría estancado o incluso habría disminuido durante el siglo pasado. Si tomamos estas estadísticas como una medida de la temperatura corporal, vemos una tensión definida entre las manifestaciones encarnadas y las libres del Espíritu Santo en nuestro tiempo.
Collectando Algunos Datos
Vea También:
Una Guía Cristiana a la Espiritualidad
Vida en Tensión
Otras Formas de Interactuar en Línea:
Sitio Web del Autor: http://www.StephenWHiemstra.net
Sitio Web del Editor: http://www.T2Pneuma.com
Boletín Informativo en: https://bit.ly/Look_25, Signup
The post Collectando Algunos Datos appeared first on T2Pneuma.net.
May 13, 2025
Plantinga Defends Confessional Faith, Part 3
Alvin Plantinga. 2000. Warranted Christian Belief. New York: Oxford University Press. (Goto Part 1; Goto Part 2)
By Stephen W. Hiemstra
Alvin Plantinga begins his rebuttal of atheistic critiques citing the Apostle Paul’s words:
“For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse.” (Rom. 1:20 ESV)
This is an interesting place to start because Paul goes on to share what is essentially the God’s curse for rejecting salvation under the new covenant in Christ. The curse is that the disbeliever is “given over to” (become a slave of) the desires of their own heart which has, of course, been corrupted by original sin. Paul’s assessment here is that disbelievers have specifically fallen into the sin of idolatry. This curse is not a random rant, as is often alleged.
Plantinga recaps the atheologian’s complaint with these words:
“What we saw is that this complaint is really the claim that Christian and other theistic belief is irrational in the sense that it originates in cognitive malfunction (Marx) or in cognitive proper function that is aimed at something other than the truth (Freud).” (167)
Behind modern atheism is a similar problem of idolatry where the idolatry is focused on technologies to manipulate creation physically (science) and other techniques (social, political, and psychological) to manipulate fellow human beings. It is interesting that only the church and faith could stand in the way of such Faustian manipulation.
Plantinga builds a conceptual model on the foundation articulated by Thomas Aquinas and John Calvin (A/C) based on Paul’s own words. The claim is offered that “there is a kind of natural knowledge of God.” (170). Calvin calls this knowledge sensus divinitatis which is:
“A disposition or set of dispositions to form theistic beliefs in various circumstances, in response to the sorts of conditions or stimuli that trigger the working of this sense of divinity.” (171)
Plantinga offers 6 characteristics of this sensus divinitatis model:
“ According to the A/C model, this natural knowledge of God is not arrived at by inference or argument…but in a more immediate way…In this regard, the sensus divinitatis resembles perception, memory, and a priori belief…”
“Proper Basicality with Respect to Justification. On the A/C model, then, theistic belief as produced by the sensus divinitatis is basic…As I argued above…it is really pretty obvious that a believer in God is or can be deontologically justified.”
“Proper Basicality with Respect to Warrant…Perceptual beliefs are properly basic in this sense: such beliefs are typically accepted in a basic way, and they often have warrant.”
“Natural Knowledge of God. This capacity for knowledge of God is part of our original cognitive equipment, part of the fundamental epistemic establishment with which we have been created by God.”
“Perceptual or Experiential Knowledge…knowledge of God ordinarily comes not through inference from other things one believes, but from a sensus divinitatis…To the believer, the presence of God is often palpable.”
“Sin and Natural Knowledge of God…this natural knowledge of God has been compromised, weakened, reduced, smothered, overlaid, or impeded by sin and its consequences.” (175-184)
Plantinga summarizes with these words:
“a belief enjoys warrant when it is formed by properly functioning cognitive faculties in a congenial epistemic environment according to a design plan successfully aimed at truth—which includes…the avoidance of error.” (184)
In a nutshell, God made us to accept belief in a natural, sober way and when we respond in faith our belief cannot be ridiculed as dysfunctional or in any way in error.
Plantinga then turns back to the atheological critics. For example, with respect to Freud, he writes:
“…according to the Heidelberg Catechism, the first thing [on coming to faith] I have to know is my sins and miseries. This isn’t precisely a fulfillment of one’s wildest dreams.” (195)
Obviously, sin is a problem for those who, like Freud, believe that faith is some kind of projection of desire onto God. Plantinga offers an interesting insight into sin’s pervasive and devastating impact on fallen humanity:
“Original sin involves both intellect and will, it is both cognitive and affective. On the one hand, it carries with it a sort of blindness, a sort of imperceptiveness, dullness, stupidity. This is a cognitive limitation that first of all prevents its victim from proper knowledge of God and his beauty, glory, and love; it also prevents him from seeing what is worth loving and what worth hating…But sin is also and perhaps primarily an affective disorder or malfunction. Our affections are skewed, directed to the wrong objects; we love and hate the wrong things.” (207-208).
Let me end my summary at this point.
Alvin Plantinga’s Warranted Christian Belief provides the reader with an interesting rebuttal to the main complaints of the modern atheists—Marx, Freud, and, to a lesser extent, Nietzsche—about faith. None appeal to scientific knowledge in their complaints; in fact, they offer little real evidence for their characterizations of faith. Religious faith is justified and immune from slander when approached soberly and in full knowledge of alternatives. While a typical reader would probably enjoy a thumbnail sketch of these arguments, Plantinga’s thoroughness offers comfort for those afflicted by the apologetic passions.
Plantinga’s work has one implication that deserves thought. If the modern critique of the Christian faith washes out ultimately as nothing more than unsophisticated slander, then philosophies and actions predicated on that slander are themselves without warrant—nothing more than rabbit-hole and, in some cases, a nightmare. What fruit has come of it that deserves saving and what fruit should be discarded? (Luke 76:43-44)
Having crawled out of the rabbit-hole and dusted ourselves off, what would hitting the reset button look like?
“Claiming to be wise, they became fools, and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things. Therefore God gave them up in the lusts of their hearts to impurity, to the dishonoring of their bodies among themselves, because they exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator…” (Rom. 1:22-25 ESV) That is, by giving them over to their own desires, they receive the pagan’s curse.
Goethe’s Faust (1806) sells his soul to the devil in exchange for access to all knowledge, especially transcendental knowledge (http://en.wikipedia.org/wiki/Goethe%2...).
Plantinga Defends Confessional Faith, Part 3
Also see:
The Who Question
Preface to a Life in Tension
Other ways to engage online:
Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com
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