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New York senatorial candidate John Spencer, a member of the Snowball's Chance In Someplace division of the New York state Republican party, has won all sorts of fans with his (supposed) claim that Sen. Hillary Clinton was ugly in high school and had to spend “millions of dollars” for plastic surgery or whatever, to correct that oversight.
“You ever see a picture of her back then? Whew,” [Spencer] told Daily News columnist Ben Smith during a plane ride to Rochester last Friday. “I don't know why Bill married her.”
“She looks good now,” he added.
An objective glance at the former Ms. Rodham's high-school yearbook photo actually shows the opposite — well, that is, regardless of one's view of the “New York” Democrat senator now, it would be a painful stretch (ha, ha) to conclude she was “ugly” back then.
And yet somehow, this whole situation reminded me of a certain omnipresent advertisement on the internet. ...
In late 2005, the Christian world, and especially its media, were in quite a bit of a frenzied excitement — a state almost unparalleled even by the excitement of The Passion of the Christ — because this time the children could go to the movie, too.
It was the Disney/Walden Media motion picture adaptation of The Lion, the Witch and the Wardrobe.
Christianity Today’s front-page article was titled C.S. Lewis: Superstar. Megachurch pastors in their glee assembled 10-part sermons about things like The Turkish Delight in Our Lives. Yes, the truths of sacrifice, redemption and good versus evil were on the big screen again: a Lord of the Rings redux, except more simple and direct. And with fantastic casting, sets and visual effects, it looked great.
Even better, the blockbuster film hid none of the Christ-honoring worldview elements embedded by the story’s author. Thousands more found wonder and enchantment in the world of Narnia — and fantasy fiction altogether, even that which honored the Biblical worldview, received another boost.
But then there were those Christians who became far too enthusiastic.
Ah, how interesting! the Reformed versus Arminian discussion has been raised from spiritual death!
I will certainly have more to say on this issue — perhaps mostly copying-and-pasting some material from before with only a few adjustments? — but thus far I believe I can quickly dismiss a few incorrect assumptions about Reformed persons.
First, as to evangelism, I must disclaim the following point by acknowledging Calvinist churches do exist whose members don't care much for evangelism. Informed, Sovereign Grace-oriented Reformed thinkers have termed this “hyper-Calvinism” and they don't like it any more than anyone. That's important to remember — be careful not to dismiss any theological view just because it has extremists. (Free-Willies have their fringe weirdos too, such as the comical “open theist” silliness.)
Yet it's vital to know just exactly what we mean by “evangelism.” For example, in Christianity Today's front-page September article “Young, Restless, Reformed,” the provost of New Orleans Baptist Theological Seminary complained a bit about the supposed inferior evangelism numbers of Reformed churches:
Collin Hansen of Christianity Today wrote:
Baptism and membership figures, [seminary Provost Steve Lemke] said, show that the Calvinist churches of the SBC's Founders Ministries lack commitment to evangelism. According to Lemke, the problem only makes sense, given their emphasis on God's sovereign election.
Note their criteria: “baptism and membership figures.” Foundational to this is one very interesting assumption: that “baptism and membership figures” denote true Christ-followers. In fact many indications show that thousands of church members — yes, even Baptist! and yes, even those baptized! — are not true believers!
In fact, many churches, which believe in Free Will, have tailored their services so exclusively to The Unsaved (leaving those already redeemed a little “lost” themselves) that it's somewhat more easy to join such a place — and even get baptized without knowing just exactly what you're doing.
I've been in at least one Rhode Island-sized church that conducted serial baptisms, three and four deep, and statistically it would be impossible for every single one of those “converts” to stick with the church without causing it to collapse, black-hole-style, under its own gravity.
Thus, to accuse Reformed churches of being anti-evangelism just because they haven't baptized a dozen people one Sunday or amped up membership roles ... that bears reflection on what exactly qualifies a convert, not an evangelist or even a church.
Moving on ...
[NarniaWebber] FencerforJesus wrote:
The Calvinists teach that there are a select elite who God chose to take with him to heaven.
The term “elite” here is misleading, for this results from an assumption of free-will-ism that assumes people do something to “merit” God's Grace, as if such an oxymoron were even possible.
Biblically speaking, those who are redeemed do absolutely nothing to merit the Creator's favor, by definition. Reformed doctrine just takes that idea a step further than informed Armenians: the former hold that people would somehow merit God's favor by choosing Him of their own volition, without Him dragging them toward Him from the brink of Hell first. This, to the informed Reformed, seems to violate Scripture's clear portrayal of an absolutely sovereign Lord.
However, clearly some Calvinists — and here I do use the harsher-sounding term pejoratively — take this to such an indeed “elitist” extreme that one would think they do somewhat believe they've merited God's favor. And perhaps they actually do think so, if only subconsciously.
Again, be careful not to assume all Reformed people believe or act like this — any more than all Arminians believe the comical “open theist” idea which pretty much holds that people can actually surprise a non-omniscient God.
Today Boundless webzine, which 99.9 percent of the time posts the most excellent young-adult-geared columns accessible on the internet, published one that seems somewhat questionable.
Writer Jenny Schroedel, in “Hope and Healing Among the Amish,” seems to fall into the same perplexing tendency of some Christians in hinting strongly toward this religious group's idealistic, “simple” and charming lifestyle — that is yielded by quite a wide variety of strongly legalistic teachings.
Just hours after the shooting the Amish were already reaching out to the non-Amish family of [schoolhouse murderer] Charles Roberts IV, who had barricaded 10 girls aged 6-13 in their school house, tied them up in front of the blackboard and shot them, fatally wounding five before killing himself.
[. . .]
The Amish response to what many of them have called, “our 9/11” has been in turns inspiring and startling.
Indeed, one can find much to admire in the Amish people's readiness to forgive the family members of the murderer who was certainly “a quietly sick man.”
However, one could argue that one doesn't need the Amish beliefs to forgive in this manner. After all, many alternate “peaceful” religions such as Buddhism also include this virtue; Gandhi taught it, other gurus have taught it; the Dalai Lama upholds that value system. While praising the virtues that do exist in other religions, it is also vital to remind readers that their basis of faith is far different from that of Christianity.
Similarly, is it truly wise to single out the Amish people's moral positives without a least a slight disclaimer about their not-so-subtle rejections of Grace and Christian freedom?
Accepting modern beliefs outside of Scripture
To many people, even pagans, the Amish ways are Quaint and Charming: butter churns, big barns, one-room schoolhouses, little girls in calico dresses driving horses and buggies, bonnets and black beards and oxen and plows.
And to be sure, if this is the way they've chosen to live, why dismiss this as mere legalism?
Perhaps because the Amish do indeed consider this the best lifestyle, the more Spiritual lifestyle, and of course some Amish branches — though not all — do “shun” those among them who've chosen The Ways of the World. While doctrinally denouncing hochmut or pride, such a position will naturally lead to spiritual pride, which is among the most subtle and insidious of arrogances.
“Outsiders” must “convert” to join the Amish way of life — yet Scripture is clear that true conversion is to Christ. The Amish's different conversion perspective alone implies quite strongly that those outside their own communities are tantamount to unbelievers; the Amish sometimes cite 2 Corinthians 6:14 (“Do not be unequally yoked with nonbelievers” [ESV]) as justification for their separation from society. Thus, those outside their own preferences are one and the same with The World — the Amish belief system does not present their “simple life” as “optional” for true Christians, as some “outsiders” may believe.
This leads to several more well-known and “quaint” preferences: for example, the use of electricity — or at least Worldly electricity — is frowned upon, though electric batteries and perhaps generators are sometimes allowed.
Such external codes of conduct, though they may be inbred enough to result naturally and from the heart, are detrimental to true spiritual growth, and certainly run against Christ's injunction to go into the world and preach His Gospel! — not withdraw from civilization entirely and remain indifferent unless people come to us. No longer, then, does this become a matter of personal preferences or lifestyle choices, it's an issue of disobeying the Creator/Savior's last words on Earth.
Christians aren't hermits or monks — though such withdrawals may be necessary on occasion — they are peaceful warriors, nay even “proselytizers”: truth marketers on a Great Commission.
The Amish fail to follow this. And Christians fail to highlight this quasi-elitist, antievangelism stance any time they uphold the Amish as merely practioners of a quaint and peaceful way of life.
Since then, that theme has continued in a further series — I’ve been trying to explain more about the Christian market’s stigmatizing of these story forms, where the stigma came from, what some writers are doing to overcome it, and what methods may work to broaden readers’ scope of preferences beyond the limited genres currently available in Christian fiction.
Widescreen fiction: a speculative story with realistic characters, epic elements and engaging plot that includes strong, Christ-honoring themes of good versus evil and growth in faith.
That’s the central definition, but perhaps now is a great time to assemble a longer list of what Widescreen Fiction entails. With apologies to Nine Marks Ministries (which presents its Nine Marks of a Healthy Church), here begins summaries of the Nine Marks of Widescreen Stories.
1. Building a foundational, permeating Biblical worldview
This is absolutely essential to the truly Christ-honoring work of widescreen fiction. Often some authors, in the hopes of crossover success, basic non-offensiveness, or sometimes unintentional style, have left out elements that distinguish their novels as those truly inspired by a love for Christ’s truths and a Christian worldview, and we want to avoid that.
Here things become slightly difficult to explain, for widescreen fiction (and any fiction) of course include fictitious worlds, not only reality-based but fantastic and foreign. In these stories, one can’t always include the specific God, Christ, holy Bible, conversions to the faith and such.
Yet those concepts can either be strongly hinted toward, or told in the form of allegory or analogy.
However, the latter option seems to me overused, as many novels and stories have already mimicked the style of allegorical elements in The Chronicles of Narnia, or else included direct, sometimes shallow analogies to God and salvation.
J.R.R. Tolkien, to be sure, was among the best authors who wrote from a Christian worldview but only hinted toward it; he incidentally split the characteristics of Christ between Gandalf, Aragorn and Frodo, and generalized the struggle between good and evil in the conflict to destroy the One Ring and overt the Dark Lord’s domination. One can even find Christian worldviews evident in the stories of the superhero films Spider-Man, Batman Begins and Superman Returns.
Certainly the specific spiritual themes will vary between novels, as the author discovers them naturally while focusing on the story.
But some elements, I believe, are crucial to include in any widescreen-format, speculative story, primarily the core truths of the Gospel: Law and Grace.
Law — that is, objective moral standards — are easy to include in the story, but fortunately for all of us, the message of Christ doesn’t end with the Law (otherwise, we would all be dead).
Thus, Grace and redemption are just as essential to include, and will also likely imbed themselves in the characters and storyline while the Christ-following writer isn’t even trying to do that.
However, many Christian books I’ve read don’t go much beyond the common themes of God Loves You Even in Times of Trouble and Loneliness, or Take That Leap of Faith: themes that are often geared toward the unsaved, focusing on the main character’s Journey to Faith.
This seems strange, not only because, as with analogies, those themes are somewhat overdone, but because most Christian readers already know about those messages anyway. Certainly we shouldn’t do away with those truths, but why not attempt going beyond them? As authors mature in their craft, so they can grow in their story complexities and imbue deeper themes. Meanwhile, their readers just might grow right along with them.
I’ll argue in part 4 that either hints, or even overt inclusions, of Biblical elements such as church attendance, evangelism and dealing with false Christians can also be included in widescreen fiction; and part 7 deals exclusively with the need for the Church’s representation in Christian stories.
Yet the next installment, part 2, concerns the opposite extreme to weakening a novel’s Christian worldview: the tactic of strengthening the Christian messages too much. Dozens of novels fall into this trap (with or without “authorship” attributed to some big-name preacher); they make it clear that their writers’ intent is to propagandize readers rather than tell them a story.
And what results are “stories,” such as they are, revolving around myopic messages and devoid of thematic layers. They will likely put off non-Christian readers; and either bore, or fail to engage fully, readers who are already Christians.
So keep your gazed fixed on this screen — and it’s all in widescreen format, of course. …
For a few months now I’ve been keeping up with Speculative Faith, quite overjoyed at the number of sci-fi and fantasy authors who’ve found a cyber-gathering place like this.
Now it’s my privilege to start contributing headliner installments of my own. Many of you I’ve met at ACFW 2006 in Dallas; many of you I’ve yet to meet personally or even online. But already I can discern “kindred spirits” floating about this fantastic realm. And now I can enter this world myself. …
Since then, that theme has continued in a further series — I’ve been trying to explain more about the Christian market’s stigmatizing of these story forms, where the stigma came from, what some writers are doing to overcome it, and what methods may work to broaden readers’ scope of preferences beyond the limited genres currently available in Christian fiction.
Widescreen fiction: a speculative story with realistic characters, epic elements and engaging plot that includes strong, Christ-honoring themes of good versus evil and growth in faith.
That’s the central definition, but perhaps now is a great time to assemble a longer list of what Widescreen Fiction entails. With apologies to Nine Marks Ministries (which presents its Nine Marks of a Healthy Church), here begins summaries of the Nine Marks of Widescreen Stories.
Just when you thought the Rep. Mark Foley gay/pedophilia IM scandal couldn't become any more lurid or demented ... here comes this from the Drudged-Up Report:
This will bend your head a little — I first posted this portion from page 374 in this Narnia and Christianity forum topic on NarniaWeb, Talking Beasts and Souls.
Stand by for awesomely Deeper Theological Magic from Before the Dawn of Time! ... :
Do Animals Have Souls?
When God made the animals, he made “the wild animals according to their kinds, the livestock according to their kinds, and all the creatures that move along the ground according to their kinds. And God saw that it was good” (Genesis 1:25 [NIV]). Animals were important in Eden; therefore, unless there's revelation to the contrary, the principle of continuity suggests that they'll be important on the New Earth.
Like humans, animals were formed from the ground. “Now the Lord God had formed out of the ground all the beasts of the field and all the birds of the air” (Genesis 2:19). When God breathed a spirit into Adam's body, made from the earth, Adam became nephesh, a “living being” or “soul” (Genesis 2:7). Remarkably, the same Hebrew word, nephesh, is used for animals and for people. We are specifically told that not only people, but animals have “the breath of life” in them (Genesis 1:30; 2:7; 6:17; 7:15, 22). God hand-made animals, linking them both to the earth and humanity.
Am I suggesting animals have souls? Certainly they do not have human souls. Animals aren't created in God's image, and they aren't equal to humans in any sense. Nonetheless, there's a strong biblical case for animals having non-human souls. I didn't take this seriously until I studied the usage of the Hebrew and Greek words nephesh and psyche, often translated “soul” when referring to humans. (Nephesh is translated psyche in the Septuagint.) The fact that these words are often used of animals is compelling evidence that they have non-human souls. That's what most Christians in the past believed. In their book Beyond Death, Gary Habermas and J.P. Moreland point out, “It was't until the advent of seventeenth-century Enlightenment . . . that the existence of animal souls was even questioned in Western civilization. Throughout the history of the church, the classic understanding of living things has included the doctrine that animals, as well as humans, have souls.”
I cannot emphasize strongly enough that humans and animals are different. Humans continue to exist after death, but that may not be the case for animals. However, to do justice to Scripture, we need to recognize that people and animals share something unique: They are living beings. Because God has a future plan for both mankind and Earth, it strongly suggests that he has a future plan for animals as well.
Robin McGraw, wife of Dr. Phil McGraw, has written Inside My Heart: Choosing to Live with Passion and Purpose, published by Thomas Nelson. Nelson expects this book, endorsed by Max Lucado, to be a huge bestseller. We agree, and will be printing Robin's book in several upcoming catalogs, and have also scheduled in-store events. [. . .] These will be outstanding opportunities to draw numerous people who would never have come otherwise to these stores and presents a positive and creative Christian witness to them. However, in spite of this positive news about the book and events, and the ministry opportunities they provide, we want to address some questions that may come up.
Robin recently spoke at a Women of Faith event in Dallas where she delivered an excellent message and received a standing ovation but did not mention Christ or quote Scripture. There are Internet blogs in which some people are expressing the opinion that Robin McGraw espouses humanist psychology rather than Biblical teachings in her talks and books. We are pleased to report that we have thoroughly researched this and have confirmation that Robin is a born-again Christian who believes that Jesus is the only way to heaven. Her faith in God is clearly stated in the book. She has an active prayer life and enjoys attending worship services with her husband. We are convinced that we can move forward with confidence by adding this personal growth title to our current inventory for the stores, positioning it in feature space, promoting it in our catalogs, listing is on our website, and proceeding with the scheduled book signings.
If you have expressions of concern about this author or her book, you are free to verbally share (but not distribute this memo) how we have researched this and have confirmation of Robin's profession of faith. As always, customers are free to contact us [. . .] and we will respond to them as soon as possible.
Christian bookstore chain sales memo, dated Sept. 8, 2006
Firstly, I must issue a rather large disclaimer here: in no form do I intend to impugn either Dr. Phil or Robin McGraw for anything. I am admittedly unfamiliar with either of them, their philosophies, or their television program. Some call Dr. Phil a male Oprah; some see him as deeper than that. I know not for certain.
But my concern is merely with this memo. It results in my raised eyebrows, eventually out of nervousness, but first from amusement at the attempted defense against the bloggers. (Thus far, multiple-engine searches for Robin McGraw conjoined with humanist or humanistic and/or psychology have yielded no results, but that in no way means none have written such.)
‘Illogical’
The memo’s writer, while clearly well-meaning and –motivated, first commits an error of foolish fallacy: the ever-popular straw man silliness. But this particular straw man is especially slipshod — one can spot him already falling apart in the second paragraph.
Here are the juxtaposed portions, fully in context:
[The objection:] Robin McGraw espouses humanist psychology rather than Biblical teachings in her talks and books.
[Our defense:] Robin is a born-again Christian who believes that Jesus is the only way to heaven.
If the objection had been, “Hey, Robin McGraw is not a Christian!”, then the defense would have been valid, helpful, and effective. Or, if the defense had been, “No, she isn’t espousing humanistic psychology,” the rebuttal would have actually been relevant. But as it is, the bookstore chain memo-writer has bumbled about the issue and “rebutted” an objection that wasn’t even there.