The Bible is largely a narrative of the first 4000 years of redemptive-history. Christians should care about history, study history, and spend time learning both Biblical and extra-biblical history. Christians should be familiar with key figures and events of history. Why? As Kevin Swanson says, “God has a way of teaching His truth by historical object lessons”  (Apostate, 67).

In 2008, R.C. Sproul, Jr. made a great observation:

The internet has been about as useful in encouraging thoughtful theological discourse, or even appropriate ecclesiastical judgments, as it has been in encouraging sexual fidelity.

To echo the sentiment from prior post, somewhere in The Baptized Body Peter Leithart says, “Christians are to have a self-image not based on our own perceptions or feelings but based on the Word and promise of God.”

“From the beginning, man has always relied upon God’s verbal revelation for his ethical behavior. Immediately upon creating Adam, God spoke to him concerning His ethical requirements (Genesis 2:16-19)” (Kevin Swanson, Apostate, 41).

Even Adam in his original righteousness relied upon the Word of God. Arguing by contrasting the greater to the lesser: in light of the sinful effects of the fall and the imputation of Adam’s sin (cf. Romans 5:12-19), how much more are the sons of Adam behooved to rely upon the Word of God?

Pride. Human autonomy. Self reliance. Idolatry. These four are one in the same. Thus, self-reliance is self-destruction. We are creatures, so we need to have creaturely-reliance, i.e., man was created to be Word-reliant. Christ the God-man said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God (Matthew 4:4).

From the Pew Forum. I take statistics with a grain of salt, but these benchmarks ought to be alarming.

Key Findings and Statistics on Religion in America

More than one-quarter of American adults (28%) have left the faith in which they were raised in favor of another religion – or no religion at all. If change in affiliation from one type of Protestantism to another is included, 44% of adults have either switched religious affiliation, moved from being unaffiliated with any religion to being affiliated with a particular faith, or dropped any connection to a specific religious tradition altogether.

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The Landscape Survey confirms that the United States is on the verge of becoming a minority Protestant country; the number of Americans who report that they are members of Protestant denominations now stands at barely 51%. Moreover, the Protestant population is characterized by significant internal diversity and fragmentation, encompassing hundreds of different denominations loosely grouped around three fairly distinct religious traditions – evangelical Protestant churches (26.3% of the overall adult population), mainline Protestant churches (18.1%) and historically black Protestant churches (6.9%).

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Although there are about half as many Catholics in the U.S. as Protestants, the number of Catholics nearly rivals the number of members of evangelical Protestant churches and far exceeds the number of members of both mainline Protestant churches and historically black Protestant churches. The U.S. also includes a significant number of members of the third major branch of global Christianity – Orthodoxy – whose adherents now account for 0.6% of the U.S. adult population. American Christianity also includes sizeable numbers of Mormons (1.7% of the adult population), Jehovah’s Witnesses (0.7%) and other Christian groups (0.3%).

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G.K. Chesterton on fantasy writer and fairy-tale teller George MacDonald:

Dr. Macdonald, I fancy, has always known that melancholy is a frivolous thing compared with the seriousness of joy. Melancholy is negative and has to do with trivialities like death: joy is positive and has to answer for the renewal and perpetuation of being. Melancholy is irresponsible; it could watch the universe fall to pieces: joy is responsible and upholds the universe in the void of space. This conception of the vigilance of the universal Power fills all Dr. Macdonald’s novels with the unfathomable gravity of complete happiness, the gravity of a child at play (Quoted by Daniel Gabelman in George MacDonald: Divine Carelessness and Fairytale Levity).

This article by Timothy George (the founding dean of Beeson Divinity School) is about new biblical-theological commentaries, i.e., “the Brazos Theological Commentary on the Bible (Brazos Press); The Church’s Bible (Eerdmans); and two series in sequence from InterVarsity Press: the Ancient Christian Commentary on Scripture and the Reformation Commentary on Scripture,” and reading The Book of Acts with the Reformers. From the conclusion to the article:

The Book of Acts is the only New Testament writing that ends with an adverb: akolutos, “unhindered.” Paul’s evangelical odyssey has led him from Jerusalem to Rome. He is under house arrest, still in chains, but able to proclaim the Good News of God’s kingdom, “no man forbidding him” (KJV), “with all boldness and without hindrance” (NIV). This is the end of Acts, but not its conclusion. For, as Eugene Peterson has written: “The story of Jesus doesn’t end with Jesus. It continues in the lives of those who believe in him. The supernatural does not stop with Jesus. Luke makes it clear that these Christians he wrote about were no mere spectators of Jesus than Jesus was a spectator of God—they are in on the action of God, God acting in them, God living in them which also means, of course, in us.”

“We find the beating heart of Christian experience not in the church’s creed but in its music” (Bruce L. Shelley, Church History In Plain English, 117).

“Salvation for the early church was about more than going to heaven; it was about being united in communion with God. Father, Son, and Holy Spirit had to be divine to include us and make us ready to share in the already existing divine fellowship. We would not be made into God or equal to God, but we must be transformed to belong to the rich, eternal communion that awaits Christians. . . . Early Christians saw their destiny as being included into fellowship of the triune God” (Bruce L. Shelley, Church History In Plain English, 112).