Stephen W. Hiemstra's Blog, page 15

Modern Challenges to the Church

Whatever is true, whatever is honorable, 

whatever is just, whatever is pure, 

whatever is lovely, whatever is commendable, 

if there is any excellence, if there is anything worthy of praise,

 think about these things.

(Phil 4:8)

By Stephen W. Hiemstra

The defining problem facing the church over the past two centuries has been how to react to the Enlightenment. The development of science applied first in agriculture and later in manufacturing, medicine, and other fields helped convert rural agricultural societies into urban industrial and later service oriented societies. The natural world grew so much better that the supernatural aspects of the Bible came into question. The vast improvements in the material status of ordinary people led many to believe that they no longer needed to believe in or depend on God.

The American church had basically two responses to these Enlightenment changes. Evangelicals continued to believe the Bible needed to be trusted in a literal sense. Liberals continued adhere to biblical teaching, but only up to the point of things that could be naturally explained. They acted metaphorically like Thomas Jefferson who redacted his Bible to scratch miracles and supernatural events that he could not believe. Unfortunately, neither evangelicals nor liberals seriously engaged the philosophical questions posed by atheists, implicitly suggesting that the criticism was apt.

In this short reflection I engage some of the criticism of the church with the hope of at least defining the appropriate problem to be addressed. Unclear at this point is whether responding to such criticism also advances the mission of the church or simply poses a distraction.

Applying the Scientific Method to Problem Definition

In areas of great uncertainty, it is helpful to apply the scientific method to organizing one’s thoughts. A similar approach has been advocated for evaluating pastoral care experiences (Mahan, Troxell, and Allen).

Johnson (1986, 15) outlines the scientific method with these steps: Problem definition, Observation, Analysis, Decision, Execution and Responsibility bearing. In class (1981), he later added a felt need as the preliminary step. In my experience as a government researcher, the key step in the scientific method is the movement from a felt need to a problem definition.

Too frequently, leaders have jumped from a felt need to advocating a favorite prescription without bothering to define the problem or undertaking the other steps in the scientific method. This methodological error is a deficiency that costs money and, when it fails, motivates advocacy of another prescription or a personnel change. In the process, resources are wasted, the problem goes unsolved, and observers become discouraged.

The U.S. church has felt the need to stem declining membership and financial resources, the erosion of faith among our youth, and lost of church influence in society. So how do we define the problem facing the church?

Criticism During the Modern and Postmodern Eras

Plantinga (2000, 136-142) observes that atheist philosophers have criticized Christian belief as irrational but not in the usual sense—Nietzsche, for example, referred to Christianity as a slave religion. Freud described Christianity as “wish-fulfillment” and as an illusion serving not a rational purpose, but serving psychological purposes. In Marx’s description of religion as “the opium of the people” suggests more a type of cognitive dysfunction.

Plantinga (2000, 151) concludes:

When Freud and Marx say that Christian belief or theistic belief or even perhaps religious belief in general is irrational, the basic idea is that belief of this sort is not among the proper deliverances of our rational faculties.

Plantinga (2000, 153-154, 163) accordingly concludes that the real criticism of “Christian belief, whether true or false, is at any rate without warrant.” Plantinga’s strategy in analyzing the atheist complaints accordingly is to discuss what they are not saying—not complaining about evidence, not complaining about rationality in the usual sense, not offering evidence that God does not exist—to eliminate the non-issues. What remains as their complaint is a twist on rationality—actually more of a rant—you must be on drugs or out of your mind—which is not a serious philosophical complaint except for the fact that so many people repeat it.

More recent critics are even less formal in their criticism. Ganssle (2009, 4) observes that recent atheists do not bother to validate their hypotheses and maintain a deliberate strategy of innuendo that he describes as a Nietzschean genealogy—a genealogy given not to prove that one’s family includes royalty, but to discredit the family (Ganssle 2009, 136-137). This pattern of arguing dysfunction and innuendo makes it important to clarify what proper mental function looks like.

A Model of Proper Mental Function

In outlining a proper mental function, Plantinga (2000, xi) defines:

Warrant is intimately connected with proper [mental] function. More fully, a belief has warrant just it is produced by cognitive process or faculties that are functioning properly, in a cognitive environment that is propitious for the exercise of cognitive powers, according to a design plan that is successfully aimed at the production of true belief.

He goes on to explain:

A belief has warrant only if it is produced by cognitive faculties that are functioning properly, subject to no disorder or dysfunction—construed as including absence of impedance as well as pathology. (Plantinga 2000, 153-154)

We accordingly care a lot about the mental state of society when in comes to faith, as cited above in Philippians 4:8.

If atheist criticisms are simply slander, not philosophically-warranted criticism, then the church need not anguish over philosophical dust bunnies unless the criticism is taken to heart. In a philosophical debate where it has already been demonstrated that the existence of God can neither be logically proved nor disproved, the real question is who tells the most credible story as to how the world works. 

Given this premise, the Christian message best explains the human condition and the role of God—if anyone is actually paying attention. In the media-rich environment where we live, attention spans are short, disinformation is rampant, and the still-small voice of God is being drowned out by busyness and temptations. Even on Sunday morning in church, it is not clear that people are tuned in. Consequently, while atheists criticisms have received the most attention, it is not clear that their philosophical dust bunnies pose the most pressing concern.

If the church’s mission is to assuring good formation of our members, especially young people, then clearly proper mental function is part of this. Formation requires both clear thinking and dedicated feelings, while proper mental function focuses narrowly on the first part—cognitive clarity. In formation, one must also learn to love the good, an idea extending beyond cognitive function to matters of the heart. Consequently, the problem facing the church appears to be finding a proper balance between heart and mind in ministry while being careful to respond to criticism in a timely manner.

References

Ganssle, Gregory E. 2009. A Reasonable God: Engaging the New Face of Atheism. Waco: Baylor University Press.

Johnson, Glenn L. 1986. Research Methodology for Economists: Philosophy and Practice. New York: McMillan.

Mahan, Jeffrey H., Barbara B. Troxelle, and Carol J. Allen. 1993. Shared Wisdom: A Guide to Case Study Reflection in Ministry. Nashville: Abingdon Press.

Plantinga, Alvin. 2000. Warranted Christian Belief. New York: Oxford University Press.

Modern Challenges to the Church
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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Los Desafíos Modernos de la Iglesia

Por lo demás, hermanos, todo lo que es verdadero, 

todo lo digno, todo lo justo, todo lo puro, todo lo amable, 

todo lo honorable, si hay alguna virtud o 

algo que merece elogio, en esto mediten. 

(Phil 4:8)

Por Stephen W. Hiemstra

El problema determinante que ha enfrentado la Iglesia durante los últimos dos siglos ha sido responder a la Ilustración. El desarrollo de la ciencia aplicada primero en la agricultura y luego en la manufactura, la medicina y otros campos ayudó a convertir las sociedades agrícolas rurales en sociedades urbanas industriales y más tarde orientadas al servicio. El mundo natural comenzó a parecer tanto mejor que los aspectos sobrenaturales de la Biblia quedaron en tela de juicio. Las enormes mejoras en la situación material de la gente común llevaron a muchos a creer que ya no necesitaban creer en Dios ni depender de él.

La iglesia estadounidense respondió a estos cambios de la Ilustración de dos maneras. Los evangélicos siguieron creyendo que había que confiar en la Biblia en un sentido literal. Los liberales continuaron adhiriéndose a la enseñanza bíblica y reivindicando la autoridad de las Escrituras, pero sólo hasta el punto de que las cosas pudieran explicarse naturalmente. Eran como Thomas Jefferson, que redactó su Biblia para tachar milagros y acontecimientos sobrenaturales que no podía creer. Lamentablemente, ni los evangélicos ni los liberales abordaron seriamente las cuestiones filosóficas planteadas por los ateos, sugiriendo implícitamente que la crítica era acertada.

Aplicación del Método Científico a la Definición de Problemas

En áreas de gran incertidumbre, es útil aplicar el método científico para organizar los pensamientos (por ejemplo, Mahan, Troxell y Allen).

Johnson (1986, 15) describe el método científico con estos pasos: definición del problema, observación, análisis, decisión, ejecución y asumir la responsabilidad. En clase, más tarde añadió una necesidad sentida como paso preliminar. En mi experiencia como investigador gubernamental, el paso clave en el método científico es el paso de una necesidad sentida a una definición del problema porque define el problema de una manera que es empíricamente comprobable.

Con demasiada frecuencia, los líderes han pasado de una necesidad sentida a defender una prescripción favorita sin molestarse en definir el problema o emprender los demás pasos del método científico. Esta deficiencia metodológica es costosa y, cuando falla, motiva la defensa de otra prescripción o un cambio de personal. En el proceso, se desperdician recursos, el problema queda sin resolver y los observadores se desaniman.

La iglesia de Estados Unidos ha sentido la necesidad de frenar la disminución de miembros y de recursos financieros, la erosión de la fe entre nuestros jóvenes y la pérdida de influencia de la iglesia en la sociedad.

¿Cómo traducimos esta necesidad sentida en una definición del problema que enfrenta la iglesia?

La Crítica Durante las Eras Moderna y Posmoderna

Plantinga (2000, 136-142) observa que los filósofos ateos han criticado la creencia cristiana como irracional, pero no en el sentido habitual. Por ejemplo, Nietzsche se refirió al cristianismo como una religión de esclavos. Freud describió el cristianismo como un “cumplimiento de deseos” y una ilusión que no tiene un propósito racional sino psicológico. Marx describe la religión como “el opio del pueblo,” lo que sugiere un tipo de disfunción cognitiva.

Plantinga (2000, 151) concluye:

“Cuando Freud y Marx afirman que la creencia cristiana, la creencia teísta o incluso quizás la creencia religiosa en general es irracional, la idea básica es que este tipo de creencia no se encuentra entre las facultades racionales adecuadas.”

En consecuencia, Plantinga (2000, 153-154, 163) concluye que la verdadera crítica a “la creencia cristiana, sea verdadera o falsa, carece en todo caso de warrante.” La estrategia de Plantinga al analizar las quejas de los ateos en consecuencia es discutir lo que no están diciendo (no se quejan de la evidencia, no se quejan de la racionalidad en el sentido habitual, no ofrecen evidencia de que Dios no existe) para eliminar los temas no relevantes.

Lo que queda como queja es un giro de la racionalidad; en realidad, es más bien una diatriba: debes estar drogado o loco, lo cual no es una queja filosófica seria, salvo por el hecho de que mucha gente la repite.

Los críticos más recientes son aún menos formales en sus críticas. Ganssle (2009, 4) observa que los ateos recientes no se molestan en validar sus hipótesis y mantienen una estrategia deliberada de insinuaciones que él describe como una genealogía nietzscheana. Se trata de una genealogía que se da no para demostrar que la familia de uno incluye a la realeza, sino para desacreditar a la familia (Ganssle 2009, 136-137). Este patrón de argumentar sobre la disfunción e insinuar cosas hace que sea importante aclarar cómo es la función mental adecuado.

Un Modelo de Función Mental Adecuado

A describir la función mental adecuado, Plantinga (2000, xi) definió el concepto de warrante:

“Warrante está íntimamente relacionada con la función [mental] adecuado. Más plenamente, una creencia tiene warrante si es producida por un proceso cognitivo o por facultades que funcionan adecuadamente, en un entorno cognitivo propicio para el ejercicio de los poderes cognitivos, de acuerdo con un plan de diseño que apunta con éxito a la producción de una creencia verdadera.”

Continúa explicando:

“Una creencia solo tiene warrante si es producida por facultades cognitivas que funcionan correctamente, sin estar sujetas a ningún trastorno o disfunción, lo que incluye tanto la ausencia de impedancia como la patología.” (Plantinga 2000, 153-154)

Por eso nos preocupamos mucho por el estado mental de la sociedad en lo que respecta a la fe, como se cita más arriba en Filipenses 4:8.

Si las críticas ateas son simplemente calumnias y no críticas filosóficamente justificadas, entonces la iglesia no necesita angustiarse por esas pelusas filosóficas. En un debate filosófico en el que ya se ha demostrado que la existencia de Dios no puede probarse ni refutarse lógicamente, la verdadera pregunta es quién cuenta la historia más creíble sobre cómo funciona el mundo. Dada esta premisa, el mensaje cristiano explica mejor la condición humana y el papel de Dios, si alguien realmente presta atención. En el entorno rico en medios en el que vivimos, la capacidad de atención es corta, la desinformación es desenfrenada y la voz aún suave de Dios se ve ahogada por las ocupaciones y las tentaciones. Incluso el domingo por la mañana en la iglesia, no está claro que la gente esté sintonizada. Por consiguiente, aunque las críticas de los ateos han recibido la mayor atención, no está claro que planteen la preocupación más urgente.

Si la misión de la Iglesia es asegurar una buena formación de nuestros miembros, especialmente de los jóvenes, entonces el función mental adecuado es claramente parte de esta formación. Aun así, la formación requiere tanto un pensamiento claro como sentimientos dedicados, mientras que la función mental adecuada se centra estrechamente en la primera parte: la claridad cognitiva. En la formación también hay que aprender a amar el bien, una idea que se extiende más allá de la función cognitiva a los asuntos del corazón. En consecuencia, el problema que enfrenta la iglesia parece ser encontrar un equilibrio adecuado entre el corazón y la mente en el ministerio, evitando distracciones y siendo cuidadoso para responder a las críticas de manera oportuna.

Los Desafíos Modernos de la Iglesia
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
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Plantinga Defends Confessional Faith, Part 1

Alvin Plantinga. 2000. Warranted Christian Belief.  New York:  Oxford University Press.  (Goto Part 2; Goto Part 3)

By Stephen W. Hiemstra

Part 3 of my Longfield review ended with a rather frustrating assessment:

“The weakness in the evangelical position is philosophical:  very few PCUSA pastors and theologians today subscribe to Scottish Common Sense Realism.  If to be postmodern means to believe that scripture can only be interpreted correctly within its context, then we are all liberals in a Machen sense.  A strong, confessional position requires philosophical warrant—a philosophical problem requires a philosophical solution—which we can all agree upon.  In the absence of philosophical warrant and credibility, the confessions appear arbitrary—an act of faith.”

For most of the period since 1925, evangelicals have had a bit of a philosophical inferiority complex—having to take on faith that the confessional stance of the church since about the fourth century was not defensible in a rigorous philosophical sense.  It is at this point that Alvin Plantinga’s Warranted Christian Belief becomes both an important and interesting read.

The philosophical problem is more specifically found in epistemology—how do we know what we know?  Because Christianity is a religion based on truth claims, epistemology is not just nice to know—it is core tenant of the faith.  For example, Jesus said:

“If you abide in my word, you are truly my disciples, and you will know the truth, and the truth will set you free.” (John 8:31-32 ESV)

Being unable after 1925 to agree on the core confessions of the denomination, the Presbyterian Church (USA) and evangelicals more generally were placed on the defensive. Faith increasingly became private matter as more and more the denomination withdrew from public life, from active evangelism and missions, and from teaching about morality.  Later, unable to meet the modern challenge, the denomination came to be coopted by postmodern philosophies—if faith is simply a strongly held value, then it will crumble when confronted with more deeply held beliefs.

Introduction

Into this crisis of faith, Plantinga defines his work in these terms:

“This book is about the intellectual or rational acceptability of Christian belief.  When I speak here of Christian belief, I mean what is common to the great creeds of the main branches of the Christian church.” (vii)

Notice that Plantinga has to both specify that he is writing about epistemology (theory of knowledge)—“intellectual or rational acceptability of Christian belief”— and specify what Christianity is—“what is common to the great creeds”.  Plantinga expands on this problem saying:

“Is the very idea of Christian belief coherent?…To accept Christian belief, I say, is to believe that there is an all-powerful, all-knowing, wholly good person (a person without a body) who has created us and our world, who loves us and was willing to send his son into the world to undergo suffering, humiliation, and death in order to redeem us.” (3)

In other words, in his mind the measure of the depth of this crisis of faith extends to the very definition of the faith.

Background and Organization

Alvin Plantinga wrote Warranted Christian Belief while working as the John A O’Brien Professor of Philosophy at the University of Notre Dame [2].  He writes in 14 chapters divided into 4 parts:

Part 1: Is There a Question? (pages 1-66)

KantKaufman and Hicks

Part 2: What is the Question? (67-166)

Justification and the Classical PictureRationalityWarrant and the Freud-and-Marx Compliant

Part 3: Warranted Christian Belief (167-356)

Warranted Belief in GodSin and Its Cognitive ConsequencesThe Extended Aquinas/Calvin Model: Revealed in Our MindsThe Testimonial Model: Sealed in Our HeartsObjections

Part 4: Defeaters (356-499)

 Defeaters and Defeat Two (or More) Kinds of Scripture Scholarship Postmodernism and Pluralism Suffering and Evil

Plantinga lays out his argument in a lengthy preface and follows his chapters with an index.

Plantinga’s book focuses on two main points which he describes as:

“An exercise in apologetics and philosophy of religion” where he answers a “range of objections to the Christian belief”; and“An exercise in Christian philosophy…proposing an epistemological account of Christian belief from a Christian perspective.” (xiii)

In other words, Plantinga responds to objections the faith and lays out a model for understanding the philosophical acceptability of faith—an idea that he calls “warrant”.  Plantinga defines warrant as:

“warrant is intimately connected with proper function. More fully, a belief has warrant just it is produced by cognitive process or faculties that are functioning properly, in a cognitive environment that is propitious for the exercise of cognitive powers, according to a design plan that is successfully aimed at the production of true belief.” (xi)

The core discussion of warrant lays out what he refers to as the Aquinas/Calvin model of faith. He writes:  “Thomas Aquinas and John Calvin concur on the claim that there is a kind of natural knowledge of God.” (170). This innate knowledge of God given at birth he refers to as a “sensus divinitatis” which is triggered by external conditions or stimuli, such as a presentation of the Gospel (173).

Assessment

Alvin Plantinga’s Warranted Christian Belief is an important contribution to epistemology because he meets the objections to faith head on and offers a plausible explanation for why Christian faith is reasonable, believable, and true. Christians need to be aware of these arguments both to know that their faith is defensible and to share this defense when questions arise.

Part of this argument is that if the existence of God cannot be logically proven and cannot be logically disproven then it is pointless to talk about logical proofs—the modern challenge to faith is essentially vacuous—empty without philosophically based merit. Faith rests on what is more reasonable and more consistent with experience—what beliefs are warranted, not mathematical proofs. From Plantinga’s perspective, we accordingly do need not be defensive about our faith.

In this review, I have outlined Plantinga’s basic presentation.  In part 2, I will review the arguments against faith and, in part 3, I will look at Plantinga’s model of faith in greater depth.

Footnotes

Longfield Chronicles the Fundamentalist/Liberal Divide in the PCUSA, Part 3 (http://wp.me/p3Xeut-11i)

[2] http://philosophy.nd.edu/people/alvin....

In financial modeling of complex firms, the rule of thumb is that it takes a model to kill a model—managing the firm without a model threats firm profitability and ultimate survival.

Plantinga Defends Confessional Faith, Part 1Also see:Books, Films, and MinistryOther ways to engage online:Author site: http://www.StephenWHiemstra.net Publisher site: http://www.T2Pneuma.com Newsletter at:  https://bit.ly/East25 ,  Signup  

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Paraclete: Monday Monologues (podcast), April 28, 2025

 By Stephen W. Hiemstra

This morning I will share a prayer and reflect on the Paraclete. 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!

Paraclete: Monday Monologues (podcast), April 28, 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/East25 ,  Signup
 


 
 
 

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Paraclete’s Prayer

By Stephen W. Hiemstra

Almighty Father,

All praise and honor, power and dominion, truth and justice are yours because you guide your church with prophets, visions, and scripture to understand your will for us.

Forgive us for our preoccupation with things of earth rather than things of heaven.

Thank you for the witness of the saints, the sagacity of scripture, and example of godly friends that point us to you.

In the power of your Holy Spirit, walk with us each and every day that we might not stumble and might rather become witnesses of your love to those around us.

In Jesus’ precious name, Amen.

Paraclete’s 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




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Oración del Paráclito

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 guías a tu iglesia con profetas, visiones y Escrituras para que comprendamos tu voluntad para nosotros.

Perdónanos por nuestra preocupación por las cosas terrenales en lugar de las celestiales.

Gracias por el testimonio de los santos, la sagacidad de las Escrituras y el ejemplo de amigos piadosos que nos señalan hacia ti.

Con el poder de tu Espíritu Santo, camina con nosotros todos los días para que no tropecemos y más bien nos convirtamos en testigos de tu amor para quienes nos rodean.

En el precioso nombre de Jesús, Amén.

Oración del Paráclito
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
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Casting John’s Vision for the Church

 

But the Helper, the Holy Spirit, whom the Father will send in my name, 

he will teach you all things and bring to your remembrance 

all that I have said to you. 

(John 14:26)

By Stephen W. Hiemstra

If the Holy Spirit instigated external events in church history for Luke and the Holy Spirit inspired internal faith and community life for Paul, the Holy Spirit worked miraculously through custom, covenants, and visions for John in forming the church. John gives us genderless titles for God—The I am, the Alpha and Omega, and the Almighty—that express God’s power, majesty, and divine agency (Rev 1:8). These titles are not specifically used to describe the Holy Spirit, but clearly they address God in the person of the Holy Spirit most aptly. John casts the vision of the New Testament church.

The Holy Spirit in John’s Gospel

John’s Gospel uses the term Holy Spirit only three times. In the first context, John the Baptist identifies Jesus as the one who baptizes with his Holy Spirit (John 1:33). In the second, John gives an outline of Holy Spirit’s job description: “But the Helper, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you.” (John 14:26) In the final context, Jesus commissions the disciples as apostles—“As the Father has sent me, even so I am sending you”—and grants them the Holy Spirit (John 20:21-22). In the Greek, an apostle is literally one who is sent.

The first and the final use of the Holy Spirit is in divine commissioning. The second use is interesting to us here because it provides an interpretative key. Jesus’ teaching is not forgotten because the task of the Holy Spirit, the Paracletos (παράκλητος), is specifically to teach and help the disciples remember Jesus’ teaching (John 14:26). This is a very personal job description for the Holy Spirit, something not provided by other biblical authors. The Holy Spirit is not just an impersonal force or invisible agent (breath of God) sent by God—Everyone knows the name and nudge of their tutor.

The Holy Spirit in Revelation

The term Holy Spirit does not appear in Revelation but the book refers to the Spirit and to angels repeatedly in the context of offering advice to the church. John uses two specific phrases to identify seven churches in the second and third chapters of Revelation. First, he says: “To the angel of the church in” (Rev 2:1, 2:8, 2:12, 2:18, and 3:1, 3:7, 3:14 ). Closely following this phrase, he repeats: “hear what the Spirit says to the churches” (Rev 2:7, 2:11,2:17, 2:29, and 3:6, 3:13, 3:22). The churches mentioned are: Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea, respectively. What follows after this stylistic language is prophecy offering both praise and rebuke to churches in Asia Minor. This series of exhortations appears to be the Paraclete mentioned in John’s Gospel at work in the daily life of the churches. 

Another clear prophecy to the church is:

“Then the voice that I had heard from heaven spoke to me again, saying, go, take the scroll that is open in the hand of the angel who is standing on the sea and on the land. So I went to the angel and told him to give me the little scroll. And he said to me, take and eat it; it will make your stomach bitter, but in your mouth it will be sweet as honey. And I took the little scroll from the hand of the angel and ate it. It was sweet as honey in my mouth, but when I had eaten it my stomach was made bitter. And I was told, you must again prophesy about many peoples and nations and languages and kings.” (Rev 10:8-11)

The voice from heaven sounds like “Spirit of God was hovering” (Gen 1:2), which is the avian metaphor for the Holy Spirit. In this vision, prophecy is shown to be illuminating (or interpreting) scripture, which is the Old Testament role of the prophet. That is, drawing attention to God’s covenantal obligations rather than providing new revelation (Ferguson 1997, 214). This vision is emphatic because it references two sources of authority: The voice from heaven and a giant angel with one foot on land and the other on the sea. 

The Apostle John in Revelation makes allusion to a vast array of scripture, stories, and covenants, more than any other book in the New Testament. A recurring theme is, however, to usher us into the throne room of God—the ultimate appeal to authority—and to observe proper worship:

“Let us rejoice and exult and give him the glory, for the marriage of the Lamb has come, and his Bride has made herself ready; it was granted her to clothe herself with fine linen, bright and pur”—for the fine linen is the righteous deeds of the saints.” (Rev 19:7-8)

Most curious is to see “fine linen” compared with “the righteous deeds of the saints.” There is a sense in this abrupt comparison that the usual focus in high and mighty worship on fancy clothes, as in a kingly coronation, is being almost ridiculed in casual comparison here. Perhaps, proper worship requires a pure heart and righteous deeds, not fancy linen.

Casting John’s Vision for the Church
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/East25 ,  Signup
 


 

 

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El Espíritu en Juan-Apocalipsis

Pero el Consolador (Intercesor), el Espíritu Santo, 

a quien el Padre enviará en mi nombre, el les enseñará todas las cosas, 

y les recordará todo lo que les he dicho. 

(Juan 14:26)

Por Stephen W. Hiemstra

Si el Espíritu Santo instigó eventos externos en la historia de la iglesia para Lucas y el Espíritu Santo inspiró la fe interna y la vida comunitaria para Pablo, el Espíritu Santo obró milagrosamente a través de la costumbre, los pactos y las visiones para Juan al formar la iglesia. Juan nos da varios títulos bien conocidos y sin género para Dios: el YO SOY, el Alfa y la Omega y el Todopoderoso, que expresan el poder, la majestad y la agencia divina de Dios (Apo 1:8). Estos títulos no se usan específicamente para describir al Espíritu Santo, pero se dirigen a Dios en la persona del Espíritu Santo de la manera más adecuada. Juan proyecta la visión más completa de la iglesia del Nuevo Testamento.

El Espíritu Santo en el Evangelio de Juan

El evangelio de Juan utiliza el término Espíritu Santo sólo tres veces. En el primer contexto, Juan Bautista identifica a Jesús como el que bautiza con su Espíritu Santo (Juan 1:33). En el segundo, Juan da un bosquejo de la descripción del trabajo del Espíritu Santo, como se citó anteriormente. En el contexto final, Jesús comisiona a los discípulos como apóstoles: “Como el Padre me envió, así también yo los envío” y les concede el Espíritu Santo (Juan 20:21-22). En griego, un apóstol es literalmente alguien que es enviado.

El primer y último uso del Espíritu Santo es en el encargo divino. El segundo uso nos interesa aquí porque proporciona una clave interpretativa. La enseñanza de Jesús no se olvida porque la tarea del Espíritu Santo, el Paráclito, es específicamente enseñar y ayudar a los discípulos a recordar la enseñanza de Jesús (Juan 14:26). Esta es una descripción del trabajo muy personal para el Espíritu Santo, algo que no proporcionan otros autores bíblicos. El Espíritu Santo no es sólo una fuerza impersonal o un agente invisible (aliento de Dios) enviado por Dios. Todo el mundo conoce el nombre y el empujón de su tutor.

El Espíritu Santo en Apocalipsis

El término Espíritu Santo no aparece en Apocalipsis, pero el libro se refiere al espíritu y a los ángeles repetidamente en el contexto de ofrecer consejos a la iglesia. Juan usa dos frases específicas para identificar siete iglesias en el segundo y tercer capítulo de Apocalipsis. Primero, dice: ¨Escribe al ángel de la iglesia en¨ (Apo 2:1, 2:8, 2:12, 2:18, y 3:1, 3:7, 3:14). Pronto después de esta frase, repite: ¨Oiga lo que el Espíritu dice a las iglesias¨ (Apo 2:7, 2:11,2:17, 2:29, and 3:6, 3:13, 3:22). Las iglesias mencionadas son Éfeso, Esmirna, Pérgamo, Tiatira, Sardis, Filadelfia y Laodicea, respectivamente. Lo que sigue a este lenguaje estilístico es una profecía que ofrece tanto alabanza como reprensión a las iglesias de Asia Menor. Esta serie de exhortaciones modela al Paráclito mencionado en el Evangelio de Juan, quien actúa en la vida diaria de las iglesias.

Otra profecía clara para la iglesia es:

¨La voz que yo había oído del cielo, la oí de nuevo hablando conmigo: Ve, toma el libro e*l rollo) que está abierto en la mano del ángel que está de pie sobre el mar y sobre la tierra. Entonces fui al ángel y le dije que me diera el librito. Y él me dijo: Tómalo y devóralo. Te amargará las entrañas, pero en tu boca será dulce como la miel. Tomé el librito de la mano del ángel y lo devoré, y en mi boca fue dulce como la miel; pero cuando lo comí, me amargó las entrañas. Y me dijeron: Debes profetizar otra vez acerca de muchos pueblos, naciones, lenguas y reyes.” (Apo 10:8-11)

Aunque este pasaje claramente refleja el lenguaje de Ezequiel 3:1-3, la voz del cielo suena como la metáfora aviar para el Espíritu Santo (Gén 1:2). En esta visión, se muestra que la profecía ilumina (o interpreta) las Escrituras, que es el papel del profeta en el Antiguo Testamento. Es decir, llamar la atención sobre las obligaciones del pacto de Dios en lugar de proporcionar nueva revelación (Ferguson 1997, 214). Esta visión es enfática porque hace referencia a dos fuentes de autoridad: la voz del cielo y un ángel gigante con un pie en la tierra y el otro en el mar.

El apóstol Juan en Apocalipsis hace alusión a una amplia gama de escrituras, historias y pactos del Antiguo Testamento, más que cualquier otro libro del Nuevo Testamento. Sin embargo, un tema recurrente es llevarnos a la sala del trono de Dios —la máxima apelación a la autoridad— y observar la adoración apropiada: 

“Regocijémonos y alegrémonos, y démosle a El la gloria, Porque las bodas del Cordero han llegado y Su esposa se ha preparado. Y a ella le fue concedido vestirse de lino fino, resplandeciente y limpio, Porque las acciones justas de los santos son el lino fino.” (Apo 19:7-8)

Lo más curioso es ver el “lino fino” comparado con “las obras justas de los santos.” Hay una sensación en esta comparación abrupta de que el enfoque habitual en la adoración alta y poderosa sobre las ropas elegantes, como en una coronación real, está siendo casi ridiculizado en una comparación casual aquí. Tal vez, la adoración apropiada requiere un corazón puro y obras justas, no lino fino.

El Espíritu en Juan-Apocalipsis
Vea También:
Una Guía Cristiana a la Espiritualidad
Vida en Tensión
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Robinson Sees Mentoring as Intentional Discipleship

Natasha Sistrunk Robinson. 2016. Mentor for Life: Finding Purpose Through Intentional Discipleship. Grand Rapids: Zondervan.

Review by Stephen W. Hiemstra

Discipling believers remains the critical mission of the church. The Greek word for church (ἐκκλησία) literally means: the called out ones. We stand in the breach, praying for the generations that we touch (our call), but we also model what a godly lifestyle looks like (the out part). We succeed when our young people see a reason to believe (our call) and our old people do not confuse Christianity with other things (the out part). We fail when the Gospel stagnates in our own lives (our call) and remains un-contextualized for our changing world (the out part). The church cannot be a holy huddle; its mission is defined in terms of both internal and external components. We are blessed to bless others (Gen 12:3).

In her book Mentor for Life, Natasha Robinson briefly defines “mentoring as intentional discipleship” (19).  The long definition is:

“Mentoring is a trusted partnership where people share wisdom that fosters spiritual growth and leads to transformation as mentors and mentee’s grow in their love of Christ, knowledge of self, and love of others.”(31/137)

In her purpose statement, she writes:

“I want you to catch this vision…What would happened if all believers understood and embraced their identity in Christ, and truly lived as transformed people under the power of the Holy Spirit? What would happen if we all mentored for life? (18)

This book focuses on application. Robinson proposes that readers: evaluate their spiritual condition, consider their commitment, and prioritize discipling (21).  Part 1 of the book focuses on the question: why mentor? While part 2 cites six aspects of commitment to mentoring as: being present, cultivating disciples, understanding God’s kingdom mission, welcoming diverse relationships, mentoring as sacrificial love, and committing to safe and trusting mentoring relationships (19-20).

Robinson’s application plays out immediately in each chapter in the form of study questions and suggested tweets. Chapter 1, for example, ends with 5 questions and a suggested tweet: “Mentoring is about intentionally investing in the priorities of God’s kingdom and in the lives of others, #Mentor4Life @asistasjourney” (39). Searching for #Mentor4Life in Twitter, one finds an active discussion and an encouraging report that Mentor for Life has made the top 100 list on Amazon.com—a huge milestone for any author.

In part 1, Robinson makes a highly personal case for mentoring. For example, she mentions that she lost her mother at age 20 as a sophomore at the U.S. Naval Academy (27). Later, she writes:

“After endless Sunday mornings in church, countless prayers, and multiple baptisms (I was both sprinkled and immersed), I still could not answer that awful question, ‘If I died today, would I go to heaven? …no one in my first eighteen years of life had ever offered to intentially disciple me.” (41)

Much later she shares about her experiences as a track and field athlete (131-136). My suspicion is that Robinson—as a winning athlete and Naval cadet and an obvious leader among her peers—was indeed mentored—just not intentionally and not in the church. My suspicion is that her mom, Sallie, was her most important mentor (193-195).

In my own walk, I was un-intentially mentored by my pastor who found himself unexpectedly substituting as youth director. This new role ultimately meant about two years of pizza and discussions with my best friend and I on Wednesday afternoons. My pastor’s mentoring helped me to survive some tough years in college and to continue hearing God’s voice above the high-volume chatter of our broken culture.

In part 2, Robinson makes an important point about discipling:

“…making disciples is not a spiritual gift. It is not something unique that only certain people are called to do. All Christians are called to this important kingdom work.” (219)

The character of a mentor requires generosity, grace, and love (221). Spiritual gifting is about passion and performance (223).

Natasha Robinson founded a nonprofit corporation, Leadership LINKS, Inc. and blogs at: A Sista’s Journey. She graduated from Gordon Conwell Theological Seminary in Charlotte NC with a master’s degree in Christian leadership. Before that, she attended the U.S. Naval Academy majoring in English. She is also a member of the RedBud Writers’ Guild and the International Justice Mission. I know Natasha as a colleague in GCTS’s Pierce Fellowship which focuses on spiritual formation and discipling issues.

Natasha Robinson’s book, Mentor for Life, is a book that the church needs to take seriously. Women will relate to her experience in women’s ministry; men will connect to her athletic and military stories and metaphors; small groups may enjoy it as study. Robinson’s writing is lively and accessible.

Footnotes

“Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in Christ’s afflictions for the sake of his body, that is, the church” (Col 1:24 ESV).

 http://ASistasJourney.com.

 http://www.NatashaSRobinson.com.

 http://www.RedBudWritersguild.com.

 https://www.ijm.org.

 http://www.gordonconwell.edu/resource....

Robinson Sees Mentoring as Intentional DiscipleshipAlso see:Wilbers Outlines the Keys to Great Writing and Then Some The Christian Memoir Karr Voices Memoir Clearly Books, Films, and MinistryOther ways to engage online:Author site: http://www.StephenWHiemstra.net Publisher site: http://www.T2Pneuma.com Newsletter at:  https://bit.ly/East25 , Signup 

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Evangelism: Monday Monologues (podcast), April 23, 2025

 By Stephen W. Hiemstra

This morning I will share a prayer and reflect on Evangelism. 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!

Evangelism: Monday Monologues (podcast), April 23, 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/East25 , Signup
 


 

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