Everything I Needed to Know I Learned from My Puppy

By Sean McDonough, PhD
Associate Professor of New Testament

Not literally, of course: my five-month old puppy is no help when it comes to parsing Aramaic verbs, or understanding the history of the Quakers, or finding the perfect sermon illustration. (She has written an interesting paper on economic factors leading up to the Maccabean revolt, but that is a story for another day.) But I did want to pass along a few life lessons I have learned sojourning with our little canine companion:

Love Keeps No Record of Wrongs: Well, yes, I actually learned this from 1 Corinthians 13:5; but it is nice to see it lived out on a daily basis. Step on her toes, be late with her meals, keep her in her “gated community” in the kitchen away from the rest of the pack: do what you will, she still wakes up each morning delighted to see you. “Hey! It’s you! Awesome! I am so totally stoked to see you! I love you!” What makes this especially appealing is the fact that it stands in such stark contrast to a culture in which keeping a record of wrongs is something of a national pastime. Real or imagined slights dominate the headlines and percolate down to every level of society. People are forever worried about whom they might offend, and so we endure treacly talk high on affirmation and low on content. Paying attention to what we say is a crucial life skill and a core biblical value; but paying attention to how we listen is equally important. We need to listen charitably, and we need to get rid of the little Book of Slights we all carry around in our hearts.

Alpha Dog Shakedown: Don’t worry: I didn’t learn this from our puppy; it’s something we do to our puppy…and we do it, I must add (see prior paragraph) with the full approval of ultra-dog-loving trainers. The Alpha Dog Shakedown consists of grabbing the puppy by the scruff of the neck and holding them down until they know, with Tony Danza, Who’s the Boss. The ADS has become a nice way for me to capture the sense of many of God’s Old School dealings with his people. God is not simply a nice guy, as many popular portraits make him out to be.

The Bible describes God not only as kind (which he undoubtedly is) but also as our Master who is perfectly willing to shake us up and pin us down as the need arises. The best personal example may be Jacob wrestling with the angel. While Jacob “prevails” in some sense, the dislocation of his hip is a painful and perpetual reminder of who is in charge.

Boundaries Can Be a Good Thing: We are repeatedly told nowadays to “color outside the lines”. What we once would have called “bad coloring” has now become a metaphor for the need to unleash the creative genius within all of us. We are likewise encouraged by everyone from pop stars to car manufacturers that there are “no boundaries” in life. Well, try driving your Ford Explorer off a cliff and see how far that gets you. The fact is, there are boundaries to what we can do, and attending to the boundaries God puts on our lives is a way of ensuring happiness, not restricting it. Our puppy would love to roam freely about the house; she would less love ingesting Lego pieces, so for now she stays in a clear and limited space. She would equally enjoy dashing headlong into the wide world outside. Since this would also involve dashing headlong into oncoming traffic, we keep her on a leash. Legos and automobiles are both good things, but there are rules that govern their use, and if you don’t learn those rules you will have some serious problems.

Help From Above: Franz Kafka is best known for his disturbing stories of personal paranoia and nightmarish bureaucracy. But he is also the author of the charming “Investigations of a Dog”, in which the title character tries to probe the mysteries of dog life. His task is made almost impossible, however, by his inability to recognize the role of humans in caring for and carrying around his canine kindred (hence investigations of “floating dogs” and food dropping from the sky). Whatever Kafka’s intent might have been, I have found it to be one of the most winsome shakedowns of atheism in modern literature. I am grateful that our own puppy has advanced well beyond Kafka’s dog in her understanding. While in the early days she did stare at the floor waiting for bits of popcorn or cheese or toast to magically appear, now she looks up at us. She knows where her daily bread comes from. Do we?

By Maria Boccia, PhD
Professor of Pastoral Counseling and Psychology
Director of Graduate Programs in Counseling Charlotte campus

At Easter time, I often find myself reflecting on one particular character in the Easter story. This year, I found myself thinking about Thomas. The Scripture refers to him as Thomas the twin, but he is better known today as doubting Thomas. This is no doubt because of the story found in John chapter 20. Thomas appears only a few times in the Gospel stories, mostly during the listing of the names of the twelve. In John 11, when Jesus tells the disciples that he is returning to Bethany to raise Lazarus from the dead, Thomas response first, saying "let us go also, so that we may die with him." He also appears however in John 14 where his question to Jesus about not knowing where he is going, Jesus responds with that oft-quoted verse "I am the way, the truth, and the life; no one comes to the father but through me." You've got to love the guy! On the one hand, his faith seems to be reflected in his willingness to follow Jesus even though he thinks it will result in death. On the other hand, he does not really understand who Jesus is or what he is doing. Which brings me to John chapter 20, were Jesus helps him to finally be clear on the subject of who he is.

After the disciples had been shocked by the report of Mary Magdalene that she had encountered the risen Christ, he had appeared to them through the locked doors of the upper room. He calmed their fears and showed them that he was truly risen from the dead. Thomas, however, was not with them at that time. When he showed up, they told him about seeing Jesus risen from the dead, and he expressed his doubt: “Unless I see in His hands the imprint of the nails, and put my finger into the place of the nails, and put my hand into His side, I will not believe” (John 20:25). Some commentators suggest that the presentation of injuries were sometimes presented as evidence in court. This would be in keeping with some of the other testimony-like features of the resurrection story. Nevertheless, it is, no doubt, because of this response that we call him doubting Thomas. But is it so different from the rest of the disciples who did not believe Mary Magdalene?

I can appreciate Thomas. I can appreciate his need for evidence. I've spent most of my career as a biomedical scientist, and I tend to look for evidence to support or refute my theories. I have to see it to believe it also. When I was a young Christian, I was ashamed of this. If I really had faith I wouldn't need "evidences." I would be able to hear God's Word and that would be sufficient. I feared judgment for my unbelief. And then I found Thomas.

What draws me to this story in John 20 is Jesus’ response to Thomas. About a week after the first appearance, Jesus shows up again behind closed and locked doors, but this time Thomas is present. The first thing reported of Jesus is that he speaks to Thomas: “He said to Thomas, ‘Reach here with your finger, and see My hands; and reach here your hand and put it into My side; and do not be unbelieving, but believing.’” Thomas needed evidence, and Jesus offered the evidence he needed. As a young Christian, this was not the response that I had expected to my struggle and unbelief. I expected condemnation. But Jesus doesn't condemn Thomas. Jesus offers Thomas what he needs to believe. And Thomas rises to the occasion remarkably well: ‘Thomas answered and said to Him, “My Lord and my God!”’ (vs. 28). The Gospel of John highlights the response of people to Jesus’ ministry and claims about himself, contrasting belief and unbelief. What endears this story to me is that it tells me that no matter how fragile my faith is and no matter how challenged it is by my inclination to require evidence, Jesus will always meet me there and give me what I need to have the faith he requires. In fact, right there with Thomas I see myself receiving a promise directly from Jesus: “Jesus said to him, ‘Because you have seen Me, have you believed? Blessed are they who did not see, and yet believed’” (vs. 29). Thank you, Jesus.

Easter and Christ’s Mission in Ephesians 1:20-22

By Roy Ciampa, PhD
Associate Professor of New Testament

Christ is risen! He is risen indeed! We just celebrated Easter, the victorious resurrection of our Lord Jesus Christ. I’m also finishing up an essay on “Missio Dei and Imitatio Dei in Ephesians” and it has had me thinking about how Ephesians 1:20-22 reveal how Christ’s resurrection and ascension relate to God’s strategy and plan for our redemption.

In Ephesians 1:20-22 Paul alludes to both Psalm 110:1 and Psalm 8:5-6. I should quote those verses in their context:

¹⁸ I pray also that the eyes of your heart may be enlightened in order that you may know the hope to which he has called you, the riches of his glorious inheritance in the saints, ¹⁹ and his incomparably great power for us who believe. That power is like the working of his mighty strength, ²⁰ which he exerted in Christ when he raised him from the dead and seated him at his right hand in the heavenly realms, ²¹ far above all rule and authority, power and dominion, and every title that can be given, not only in the present age but also in the one to come. ²² And God placed all things under his feet and appointed him to be head over everything for the church, ²³ which is his body, the fullness of him who fills everything in every way. (Eph 1:18-23, NIV)

Let me start with the allusion to Psalm 8 in v. 22. God “placed all things under his feet” comes from the second half of Psalm 8:6. Psalm 8 is a meditation on God’s creation of humanity to serve as his vice-regents as reflected in Genesis 1 (see, for example, the references to having dominion over the realms of the beasts, birds and fish in Psalm 8:7-8 and compare with Genesis 1:20-25 and note the dominion language in how it relates to the material in Genesis 1:26, 28). The psalm describes God’s commissioning of the human race with their dominion as over all creatures in terms of having all things placed under their (“man’s” feet), that is, under their reign and authority. This is applied to Christ, who, as Messiah, represents the whole human race and fulfills our destiny in his own person.

In Ephesians 1:20 we have the reference to Christ being seated at God’s right hand, alluding to Psalm 110:1: “The LORD says to my Lord: ‘Sit at my right hand until I make your enemies a footstool for your feet’” (NIV). Here the Davidic king (who is much greater than David himself) is invited to sit at the place of honor beside God as he brings all his enemies into submission. Psalm 110 looks forward to the restoration of the pattern described in Genesis 1 and Psalm 8 through the Davidic king. Paul informs us that this has begun to find its fulfillment through the resurrection and exaltation of our Lord Jesus Christ.

The resurrection of Jesus Christ establishes his triumph over all his enemies, including sin and death, and provides the foundation for our confidence that in him we find not only the forgiveness of our sins and new life in Christ by the Spirit, but also points to the ultimate redemption in which in the saint will reign with Christ for ever and ever (cf. Rev. 22:5; 1 Cor. 15). To him, our great redeemer, be all glory, honor and praise, now and forever!

Where is Brad Pitt Now?

By David Horn, ThD
Director, The Ockenga Institute

Where is Brad Pitt now? I have just returned from a one-week missions project to New Orleans with nine Gordon-Conwell students, Jeff Arthurs on our faculty, and our wives. We had the privilege of serving post-Katrina New Orleans with a variety of building and recovery projects.

We, of course, visited the Ninth Ward of New Orleans on the first day we were there. A bomb hit it. It must have been a bomb, so devastating was the carnage, and this after five years since the hurricane. But right there in the center of the parish, like a Phoenix rising out of the ashes, were four or five futuristic-looking houses that can only be described through the lens of my own childhood Saturday morning television experience. The houses looked like they came right out of the Jetsons. Brad Pitt built them, I assume from the proceeds deep in the north side of his wallet. Much to his credit, he made an early contribution to the cause.

We stayed on the sanctuary and classroom floors of Faith Bible Church in neighboring Slidell. What a wonderful little, faithful church. When the storm first hit, they did the logical thing: They first cleaned up the two feet of muck and swamp water from their own church, and then went about the business of gutting and cleaning up the houses of their neighbors and others in New Orleans. They have been doing it ever since, hosting groups like us on a wing and a prayer for five years, even as their congregation gets smaller and smaller. To date, this little church, through the hundreds of volunteers they have hosted, has restored almost 60 houses, in addition to hundreds of other restoration projects.

I can’t begin to tell you how proud I am of our students and their contribution to the lives of total strangers this past week. In the grand scheme of things, I suppose, they didn’t sacrifice much other than a week of much needed study time. But they showed up, and on their own dime, and they didn’t have to. They were joined by students from two other schools as well. What an intense little community we became in just one week.

Which brings me back to Brad Pitt. Where is he now? One of the unsung songs in the national media, now that the television cameras are gone after five years, is that it is almost solely faith-based organizations—churches, Christian schools, and other religious organizations-- that are still packing their bags and heading down to New Orleans to patch the city back together again. Where did everyone else go? But why should the national media care? They already have their story. And the story is that apparently the church is full of hypocrites who think about little else but heaven.

I wish they would take five minutes to talk with my new friend, Sarah, as she tells, in her halting Korean-laced English, about her role in tearing down a storm-soaked trailer this week. She probably has never held a hammer before, let alone a crow bar. But there she was, swinging away, along with Sam, her husband, and Caleb and Joan, JK and Joseph, and Anna and Erin and Josh, and Jeff, Liz, and Cec. Just give her five minutes. Now that would be a story.

Through the Blistered Glass

By Sean McDonough, PhD
Associate Professor of New Testament

St. Patrick’s Day has come and gone. I celebrated it in our Exegesis of Revelation class by reading a bit of William Butler Yeats’ poem The Wanderings of Oisin. It recounts the tale of the Irish hero Oisin and his faery lover, with St. Patrick cast in the role of the disapproving, joy-killing Christian. The poem begins:

S. Patrick. You who are bent and bald, and blind,

With a heavy heart and a wandering mind,

Have known three centuries, poets sing,

Of dalliance with a demon thing.

Oisin. Sad to remember, sick with years,

The swift innumerable spears,

The horseman with their flowing hair,

And bowls of barley, honey, and wine,

Those merry couples dancing in tune,

And the white body that lay by mine;

But the tale, though words be lighter than air,

Must live to be old like the wandering moon.

Now by any orthodox account, Yeats was as woeful a theologian as he was wonderful a poet – and not simply because of his treatment of Patrick in the Wanderings. He was a devotee of Theosophy, a blend of Platonism, mysticism and highly doctored Buddhism that quickly degenerates into a vague, incoherent babble of Quarternaries, Triads, and something called an Etheric Double (you can read more on Yeats and Theosophy here: http://www.yeatsvision.com/Theosophy.html).

Why, then, read him in a course of Revelation? The answer is that, for all the becloudedness of his vision, Yeats still sensed or saw something, and spoke of it, in a way that often puts the church to shame. The words “the swift innumerable spears” are great poetry not only because they trip liltingly off the tongue, but because they evoke the remembrance of faded martial glory better than a thousand essays on the subject. In a much greater way Revelation, and all the apocalyptic bits of the Bible, offer us a vision of God’s kingdom that cannot be captured by staid, prosaic analysis. The seers throw us into the maelstrom of God’s grace and judgment; they set before us the horrors of the Abyss and the wonders of the New Jerusalem. They are so wild and dis-orienting we tend to avoid them altogether.

But doing so wraps a tourniquet on the church’s spiritual imagination. I have often contemplated teaching a course Horrible Protestant Fiction; I am now inclined to add another, Non-Existent Protestant Poetry. Both are exaggerations, of course; I am sure that worthy endeavors in both fields have been undertaken by the sons and daughters of the Reformation. But we Protestants do tend to be prosy proclaimers and inveterate explainers, with little patience for the ambiguity that inevitably resides in lean lines of verse. And I suspect our relative neglect of apocalyptic (aside from its utility for end of the world calculations) is a part of the problem.

We must of course reckon with the rarity of poetic genius. The wind bloweth where it listeth, and God’s scatters his creative gifts as he sees fit. As often as not they end up in what we consider the wrong hands (see our prior blog on Avatar for further evidence). We may have “acres of diamonds” at our feet, as Russell Conwell used to preach, but we don’t appear to have acres of Yeatses in our pews waiting to be furrowed. But those few who are genuinely gifted will not thrive if the church puts before them an impoverished, visionless Christianity. Preachers and teachers need to spread before their people the banquet of imagery in Revelation and Ezekiel and Daniel and Zechariah. If such texts prove rather hard to manage, that is a large part of the point: we shouldn’t want a God who fits so comfortably into our old word order that we can never move into his new one. If he does not shake us up, he can never wake us up.

Tolkien saw all this as clearly as anyone, though he did not make the connection with apocalyptic explicit, and his essay On Faery Stories remains the essential treatment of the topic. But it is fitting to end with an image, from the writer Frederick Buechner, in his book The Alphabet of Grace:

The window by the table where I work has large, old-fashioned panes with wavy places and blisters in the glass…my eyes are fixed sightlessly on the window just beyond the writing table and remain fixed there for I have no idea how long. Finally their sight returns and I see that all this time I have been looking at the window without knowing that I was looking at it. Through it there is a white picket fence across the street, and one of the blisters in the glass pane has taken an oval-shaped piece out of the fence and out of the grass beyond the fence; it looks as if there is some kind of hole in the world there, some kind of oval-shaped entrance to another world inside this world. (pp.89-90)

Are we willing to go through the blistered glass?

Theology and the Experience of Women

By Maria Boccia, PhD
Professor of Pastoral Counseling and Psychology
Director of Graduate Programs in Counseling Charlotte campus

March is women’s history month. As I reflected on this, I found myself wondering about the lack of voice of women in the church. Despite the diligent and excellent scholarship of godly theologians who affirm the full equality of women, there remains in the church a widely held belief in the subordination of women. Many who affirm this subordination also affirm the dignity and value of women, suggesting that subordination is only a matter of function and not of being. As I look around me, however, it is difficult not to conclude that a belief in the subordination of women leads to a devaluing of women, with often tragic results.

I’m sure you, as I, have seen news reports and read stories about the experience of women around the world. But have we considered the real human tragedy of this devaluing of women?

In China, the devaluing of females has led to an epidemic of sex-selective abortions. In 2009, a study published in the British Medical Journal estimated that in 2005 there were 32 million extra Chinese men under the age of 20 because of this selective abortion of female babies. This has led to an eruption of a human trafficking problem in the sex industry in China that is only just beginning to be understood.

In India, angry husbands and rejected boyfriends respond to women by throwing acid in their faces. This results in disfigurement, blindness, and sometimes death. The BBC reported one such story of Mamata. Her crime was that she refused to stay with her husband who had decided to take a second wife. After months of efforts to persuade her, he met with her and threw acid over her face and arms, leaving her permanently scarred. The BBC reports that, in a society where “looks are everything,” especially for women, it has been difficult for her to get any kind of job, even as domestic help.

In Afghanistan, the Taliban know that terrorists are less effective in recruiting when women are educated. Therefore, one of their campaigns has been to destroy girls’ schools. Attacks on the girls might take the form of gunfire, grenades, or as in India, throwing acid in the face. Despite this terror, many Afghan girls are determined to obtain an education and continue despite the threats to them for attending school.

In Darfur in Sudan, in Rwanda, and elsewhere, rape is a tool of war and genocide. In Sudan, over 2 million Sudanese of minority ethnic groups were herded into camps. According to the New York Times, the soldiers then inflicted gang rape upon thousands of women and girls, as many as 20 men raping one woman, often in front of their mothers and fathers or children. Babies conceived through these rapes are considered unpure because their blood is diluted, and are often killed or abandoned.

And don’t think that this kind of abuse of women is limited to “over there.” Human sex trafficking is a significant problem in the United States as well. Charlotte, for example, has been rocked by the exposure of its own sex trafficking problem. It has been labeled by police the center of sex trafficking in the Southeast United States. Hundreds of young women are kidnapped and forced to work as prostitutes here in Charlotte alone. The violence of sex traffickers reported elsewhere in the world, including the drugging, beating, and rape of their victims, happens right here.

Ken Fong, senior pastor of Evergreen Baptist Church of Los Angeles, asks some important questions, as reported in CBE’s Arise E-Newsletter: “When some Christian groups interpret the Bible as teaching that God created women to live in a male-ruled hierarchy, that they must obediently submit to male 'heads' or risk violating a divine mandate, aren't they also contributing to the oppression of girls and women? . . . Even if the point is made that the Bible teaches that women are of equal value before God, if a person's being a female automatically and always means that she is overtly or subtly denied equal opportunities to learn, to lead, to teach, etc., that is oppressing her in the name of God.”

The first Sunday in March, my church celebrated the gifts of women. I would like to end with the Prayer of Adoration and Confession of Sin which we prayed in church that Sunday:

“Created in your image, O God, male and female, we confess that we often forget this fact of life. As men, we forget that our God is a nurturing, sustaining and loving God. As women, we have forgotten to speak out against unacceptable patterns of domination and abuse. As people of faith, we forget that God saw everything made and, indeed, it was good. God, help us to see everything you have made and, indeed, to know that it is very good. In our worship, may we be less like Martha, who was distracted, and more like Mary, who sat at Jesus feet and listened. Mary chose the better part; may we do likewise, through Jesus Christ our Lord.”

Fredrick Douglass, the Gospel and Me

By Roy Ciampa, PhD
Associate Professor of New Testament

Fredrick Douglass, the nineteenth-century abolitionist had this to say about American Christianity:

“…I can see no reason, but the most deceitful one, for calling the religion of this land Christianity. I look upon it as the climax of all misnomers, the boldest of all frauds, and the grossest of all libels. …I am filled with unutterable loathing when I contemplate the religious pomp and show, together with the horrible inconsistencies, which every where surround me. We have men-stealers for ministers, women-whippers for missionaries, and cradle-plunderers for church members….The man who robs me of my earnings at the end of the week meets me as a class leader on Sunday morning, to show me the way of life and the path of salvation. …He who proclaims it as a religious duty to read the Bible denies me the right of learning to read the name of the God who made me. ...The warm defender of the family relation is the same that scatters whole families—sundering husbands and wives, parents and children, sisters and brothers—leaving the hut vacant and the heart desolate. …We have men sold to build churches, women sold to support the gospel, and babes sold to purchase Bibles for the poor heathen! All for the glory of God and the good of souls.” [Fredrick Douglass, Narrative of the Life of Fredrick Douglass (1845), n. p., http//gbgm-umc.org/UMW/ bible/douglass.stm --cited in Global Voices on Biblical Equality, eds A.B. Spencer, W.D. Spencer and Mimi Haddad (Eugene, Oregon: Wipf and Stock, 2008), pp. 6-7.]

As I read that text I find it so hard to believe that people could treat other human beings as mere objects or possessions, as merchandise to be sold as one would sell stocks and bonds – or worse! It reminds me again of how much harm has been done in the name of Christ and by people whose conscience showed no awareness of just how unjust and inhuman their behavior is.

Of course such reflection can make me feel quite superior in the knowledge that I would never dream of treating anyone that way. That is, until the next time I treat the person behind the counter, or the person who pumps my gas, or the person who serves me food in a restaurant, as just an instrument or means to accomplishing my goals. I may not beat them or sell them or rob them and I may not do anything to them that would be considered immoral or unethical by other people. But I am still quite capable of looking past them as though they are invisible or engaging with them as I would engage a candy machine or a Coke machine or some other inanimate machinery or flesh-covered household appliance that will accomplish some task for me as long as I just crank the right handles or push the right buttons.

And I am more than capable of considering my own needs (or the needs of my friends or the needs of my church’s latest project or campaign of great importance while turning a blind eye to human suffering going on around me, suffering that continues and is perpetuated because I and others with me decide that although it concerns us and should be addressed it just cannot be my/our priority today. Our agenda has us busy attending to other urgent matters….

But I hear the voice of my Lord reminding me of the place of lost and suffering people in his agenda and remember the lengths to which he went to see to it that we might know God’s love and be redeemed from the plight in which we find ourselves. And I am reminded of the words of the apostle Paul:

³ Do nothing out of selfish ambition or vain conceit, but in humility consider others better than yourselves. ⁴ Each of you should look not only to your own interests, but also to the interests of others. ⁵ Your attitude should be the same as that of Christ Jesus. (Philippians 2:3-5 NIV).

May God give us the grace today to recognize our own propensity to subtly treat human beings made in his image as though they are actually something less than we are – as though they are merely means to achieving the goals and objectives we have for our day or for our lives. And may he give me (and you too, if you need it as much as I do) the grace to recognize and act on the opportunities he gives me to follow Christ’s model of treating others not only as fully human beings, but also as the special objects of God’s love and of Christ’s self-sacrifice. May the Christianity I affirm and proclaim with my lips not be betrayed by my own blindness to the injustices around me. May no Fredrick Douglass of the present or future find cause in my behavior to consider my faith a fraud.