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We May Be Forced To Bear The Consequences

Challies:

Just as the people around the early Christians insisted that there was no inconsistency between worshipping Jesus and offering a pinch of incense to the Emperor, people around us today are insisting there is no inconsistency between these new sexual mores and the Bible. Those first Christians knew better and bore the consequences. We, too, know better, and may be forced to bear consequences.

Read more: https://www.challies.com/articles/a-warning-from-the-earliest-christians/

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No Uninterpreted Facts

“There are no uninterpreted facts. In every area of life and thought, all facts derive their meaning from the religious presuppositions of man.”

~Rousas Rushdoony, Philosophy of Christian Curriculum, Kindle Loc. 993

Source: https://lettersfromnebby.wordpress.com/2018/06/30/christianity-science-and-the-pursuit-of-truth/

Not a Radical Political Agenda

From a Puritan Board discussion on why the Apostle Paul didn’t command Philemon to immediately release Onesimus as a slave:

Bill the Baptist (Comment 2):

People have often criticized Paul for not explicitly insisting on the release of Onesimus, but if you read carefully, you will see that what Paul suggests is far more radical. Paul asks Philemon to receive Onesimus as a true brother in Christ, which if he were to actually do, would very naturally make it impossible to continue to enslave him. Paul understands that the hearts of men cannot be changed by law, but only through the gospel.

Alan D. Strange (Comment 3):

While it is true that Christ and the apostles did not abolish slavery, it is also the case that the consequences of the gospel would tend to ameliorate if not eliminate such (seen in Paul’s letter to Philemon).[1]

Had Christ or Paul ordered the end of all slavery, it would have rendered the gospel revolutionary and made its central concern social, political and economic equity. If Paul, for instance, had simply commanded Philemon to free Onesimus and not suggested that he be emancipated as a consequence of the new relationship that they sustained in the gospel, Christians would have viewed such an apostolic command as binding, necessitating the abolition of slavery immediately everywhere. This would have obscured the true spiritual message of the gospel—salvation in Christ to all that believe on Him—and have rendered the Christian faith another competing, indeed radical political agenda, especially in the Greco-Roman world, with so much of the population in slavery. The New Testament contains no explicit commands to abolish slavery—though it prohibits man-stealing (I Timothy 1:10) and thus proscribes American slavery—leaving it to the outworking of the gospel to address such in the Greco-Roman world of its day.[2]

[1] As seen in the practices of Christians in the early church, in A. J. Harrill The Manumission of Slaves in Early Christianity. (Tubingen: J. C. B. Mohr/Siebeck, 1995). Though opposition to slavery itself, as opposed merely to slavery’s abuses, was long in coming, as seen in Trevor Dennis, “Man Beyond Price: Gregory of Nyssa and Slavery,” in Heaven and Earth: Essex Essays in Theology and Ethics, ed. Andrew Linzey and Peter J. Wexler (Worthing, West Sussex: Churchman Publishing Limited, 1986), it was Christianity, or Christendom, at least in part, that brought slavery to an effective end between the fourth and tenth centuries, with serfdom developing in seignorialism and feudalism subsequent to slavery’s diminution.

[2] Though Kyle Harper, in Slavery in the Late Roman World, AD 275-425 (New York: Cambridge University Press, 2011), showed that slavery lasted deep into the Christian era, in his most recent book, From Shame to Sin: The Christian Transformation of Sexual Morality in Late Antiquity (Cambridge, Mass.: Harvard University Press, 2013), he shows that Christianity’s strict moral code was particularly sympathetic to the sexual exploitation of the slave. So Christianity played an important role in reforming and ultimately ending ancient slavery.

Jerusalem Communism

Timfost on the Puritan Board explains the difference between modern communism and the “communism” in the book of Acts:

Kuiper explains that Jerusalem “communism” says “what’s mine is yours.” Modern communism says “what’s yours is mine.”

Source: https://puritanboard.com/threads/jesus-was-a-socialist-blah-blah-blah.94641/, Comment 5

Samaritan Barbecue

I had no idea the Samaritans were still around:

Samaritans slaughtered goats and sheep as hundreds gathered on the West Bank to mark the eve of Passover with ritualistic sacrifice…

Descended from the ancient Israelite tribes of Menashe and Efraim, Samaritans split from mainstream Judaism 2,800 years ago.

Today there are about 720 left in the city and in Israel‘s seaside town of Holon…

Read more: http://www.dailymail.co.uk/news/article-5672173/Fancy-good-Samaritan-BBQ-Followers-religion-hold-traditional-Passover-roasting.html

The Half-Rotten Ice Between Two Great Bergs

The ‘last issue of history’ will be the conflict between ‘Atheism and its countless forms and Calvinism. The other systems will be crushed as the half-rotten ice between two great bergs.’

~Charles Hodge

Source: http://weecalvin1509.blogspot.ca/2017/08/calvinism-versus-atheism.html

What Christians Should Know About Intersectionality

A concept appearing more and more in American political discourse and on college campuses is “intersectionality,” a theory that is becoming a political movement that noted Christian thinkers consider contrary to the Gospel.

Broadly defined — though its precise meaning is disputed — “intersectionality” refers to the interconnected nature of social categories like race, gender, class and how these identity markers create overlapping and interdependent systems of disadvantage or discrimination…

Read more: https://www.christianpost.com/news/what-christians-should-know-about-intersectionality-193970/