Forging Ploughshares

Paul explains how the cross addresses evil.

We understand the nature of evil in and through the person and work of Jesus Christ, which is not normally the way this is done. Usually when we talk about Christ we don’t bring in the issue of evil. What we would bring in is other issues like the problem of sin. So, evil is usually reserved in a college classroom for something like apologetics—and in an apologetics course you never bring in the cross of Christ. You may think “that’s a travesty.” That’s the travesty of modern evangelicalism…

There is a Christianity, unfortunately, that makes itself irrelevant by colluding with the evil of the world. I’m not sure that we should continue to call it Christianity, but I’m not going to be the one to say, “Let’s stop using that word.” But where do we see it? We see it in nationalism, a Christianity coopted by the state…capitalism: a Christianity that gives itself over to notions of consumption and desire…or maybe just a commitment to do evil on a personal level so that good may abound. In someway, a Christianity that does not recognize the problem of evil and how the cross addresses it is one which makes itself irrelevant.

Music: Bensound

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A comparison of Ro. 7:7ff – which amounts to an empty word from nowhere with Ro. 8:26-27 which describes an infinite depth of communication.

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Music: Bensound

Paul compares and contrasts the certainty we would attain to and the certainty given in Christ.

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Paul and Jesse Schrader discuss the anthropology of Ratzinger and Hauerwas, covering important differences and misunderstandings.

In talking about the topic of relativism: in the church being a separate community you will most certainly confront relativism. Because your only line of defense against relativism is not appealing to reason or philosophical argument. Instead, you are insisting that truth is something that is embodied—there is a merger there.

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Music: Bensound

A picture of Christian salvation in terms of therapy or deliverance from systemic deception and the destruction this entails.

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Jonathan Totty describes the importance of Irenaeus as an example of a theological understanding for the Church rather than the academy.

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Paul explains how we can learn from the atheists to reject a certain understanding of God and thus come to know God as He truly is.

Is there a God we need to refuse as we come to the God revealed in Christ? Is, in fact, our conception of God, inasmuch as it is not shaped by the person and work of Christ, likely to stand in the way of a relationship to who God really is? Let me state it, overstate it perhaps, this way: do we need to pass through a kind of atheism? To refuse the belief in a certain understanding of God that we might recognize the God of the Bible?

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Music: Bensound

Paul traces the stark difference posed in Scripture between the world of darkness and of light, of flesh and Spirit.

The point is not, “Oh where are the authentic Christians to be found?” or “Where has the church failed?” … The idea is, let’s get before us the picture of what we are called to in Christ. So, we will all continually be striving, as Paul says, to “work out your salvation in fear and trembling.” … But we should be able to identify, historically, certain teachings or understandings that get it right and those that get it wrong.

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Music: Bensound

Forging Ploughshares Garden Adviser and Community Liaison explains why Peace with the land must be incorporated into concepts of salvation and describes her work in this regard.

…we had all kinds of differences, but that all sort of melts away when you’re planting vegetables together or delivering a box of vegetables to a community member that’s shut in to their house. So I guess I found God in the garden because we were able to have conversation and fellowship in a way I hadn’t found before. I found that working together can be a good first step in reconciling differences.

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Music: Bensound

An exposition of Romans 8 as God’s hope (the hope that God has) that exposes the escapism inherent in our dualistic understanding of humanity. Suffering has meaning not because we hope to escape the physical world, but because God is seeking to restore that world. The groaning of this world is a suffering that will “bear much fruit.”

God himself is in the place of having planted a garden and is hoping, awaiting, for the fruit of the garden to come. And so, too, history for God is unfolding. It is a real world that is coming to bear fruit in the Kingdom of God. This is a strange notion for us because in a kind of scholastic or philosophical understanding that often gets fused with the New Testament, the idea that history is real and that things are unfolding even for God himself is out of court—it just doesn’t fit with an Aristotelian notion of an“Unmoved Mover.”

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Music: Bensound