Theological Anthropology versus Anthropology

General anthropology deals with the study of the human experience. Eriksen (2017) describes the discipline as “a comparative study of humans, their societies, and their cultural worlds” (p. 3).  As well, general anthropology seeks to understand who/what is man apart from God and ignores the implications of the Fall of Man (Gen. 3). In contrast, theological anthropology explores the entirety of the human experience, “with all its complexities and ambiguities,” and  “is viewed from the standpoint of the biblical story, which is both the story of sin and the story of glory and the glory of divine salvation” (Cameron, 2005, p. 54). 

Jesus' Final Week: Thursday

 It’s Thursday. Tomorrow, they will kill Jesus. How does Jesus and His followers spend the day?

Well, it was a long day, to say the least. Peter and John are tasked with getting ready for the Passover meal (Mk. 14:13). Would you have liked that job?

Just imagine the pressure of knowing the show is about to start, last-minute details...this is it! Three years of toil. It comes down to this last night before the curtains open. They are gathered for their last meal. Jesus sets the model for servant leadership at the gathering. Remember? 

Preparing & Developing Godly Leaders

Spiritual leadership is intentionally cultivated in the school of life under the tutelage of the Holy Spirit. It is God who prepares this kind of leader.  Graduates of this school of leadership become better versions of themselves. When leaders walk in submission and love for God, they model Jesus’ character (Mk. 1:37-8; Jn. 5:19-20,30). Before making his decisions, Jesus spent time in prayer (Lk. 6:12-13; Jn. 17:6-7). He understood “it was his Father’s activity and not his own that was the impetus behind any breakthrough…”[1] His entire life was spent pursuing the will of his Father (Jn. 5:30). Spiritual leaders should seek to understand the will of God and allow God-given directives to set the agenda. This will increase the leader’s capacity to lead and grow the organization.

Christian Education, Leadership & 21st Century Culture

The research has thus far shown that Christian education encompasses more than just the study and delivery of information aimed at spiritual formation. It should intentionally inform all areas pertaining to ecclesia – worship, evangelism, edification, fellowship, ministry and prayer. It is unwise to ignore the educational trends of the culture and society. If the Body of Christ is to stem the tide of decades of secularism in Education, then the way forward must include a reconsideration of Christian pedagogy intentionally driven through Christian community.

Trevor Cooling (2015) recommends exploring two models: First, an awareness of the modernist model which pushes hard knowledge and “treats Christian belief as at best unnecessary clutter and at worst as irrational and even toxic” (p. 21). Second is the postmodern model which promotes the subjective – maintaining that “knowledge is simply a construction of the human mind and there is no objective truth in education” (p.21).

The Divine Agenda

Throughout the ages, God has been moving mankind toward an intended end, one with an eschatological hope. Ever since the Fall of mankind (Gen. 3), the story of mankind has been one of God revealing himself to man, with the intention to reconcile them back to himself (2 Cor. 5:19). What he (God) has, is a divine agenda (Howell, p.300). The Fall necessitated a rescue plan (Gen. 3:16), predetermined before time began and realized in the sacrifice of God’s Son for mankind (Jn. 3:16), a once for all sacrifice (Heb. 10:1-18) that would grant mankind the gift of eternal life and justification for the stain of sin.

With this in mind, leaders who are servants of the King, embrace the high calling to proclaim the saving truth of the Gospel (1 Cor. 15) and with a willing heart, seek to fulfill the Great Commission mandate to reach, teach and make disciples (Mat. 28:19-20). This is the praxis of theology and leadership realized. Howell (2016) uses Paul as an example leader who, having internalized the divine agenda of God for his people regularly “reaffirmed the mission’s core value and message, and contextualized the message” in order to avoid “mission ambiguity, mission drift, and mission confusion” (p. 301). Paul’s modus operandi is a reminder of whose mission it is – God’s. It is his mission, his people, and while there may be benefits along the way for his under-shepherds, the mission remains one of self-sacrifice, with seasons of suffering.

What the Bible says about Marriage, Divorce & Singleness

 

           Divorce & Remarriage

Both Jesus and the Apostle Paul spoke about marriage and divorce in the Bible. They would often speak about both topics interchangeably.  Jesus was concerned about the state of relationships, and was the reason he of ten spoke about “the kingdom of God.” In this kingdom, the motive behind an action was of great concern; more than the emotions. As humans, we often react based on the subjective, rather than the objective. At the same time, one may see an outward act and not know the motive (subjective) behind the act. To make his point, he taught the Sermon on the Mount (Mat. 5-7).

Divorce was rampant

Here’s the thing, the divorce culture of this time accommodated their sinful lives and ushered in a period of rampant divorce. Macarthur states that Rabbi Hilel allowed divorce for any reason:

“For any reason, unload that woman.” The men were the leaders in this divorce and you could divorce your wife for burning your dinner, for spinning around so that somebody saw her ankles. For letting her hair down, not metaphorically, but literally, for speaking to a man, for making a negative comment about your mother, or for finding someone else that you preferred. And you were obligated to divorce her if she was infertile. That was the reigning view.”[1]

On his way to Jerusalem, the religious leaders accosted him with a question about divorce. It was their intent to discredit him. They wished for him to condemn all divorcees, seeing that it was the common practice of the day. Up till now, men could divorce their wives for any reason. This would be quite the confrontation.

Marriage & Divorce

Divorce & Remarriage – 1 Corinthians 7

During the First Century, there was immense appreciation for ascetic practices that included celibacy. In response to a letter from the churches, the Apostle Paul writes to address prevailing  concerns. He will make the case that while there is good to celibacy, not all people are “called to it.” Celibacy would not be the normative practice; marriage is, as with marriage comes a greater degree of wholeness (not good for man to be alone, cf. Gen. 2:18). Paul prefers celibacy (singleness) in light of the present environment , but it is not something he can impose upon everyone, as celibacy/singleness is a gift from God

²⁶ I think then that this is good in view of the present distress, that it is good for a man to remain as he is.”

Christian Maturity

A believer has been given wisdom by God so that they may know the things of God and apply it to their lives (1 Cor. 2:10, 13). But even though they (believers who have been given God’s wisdom) are called to maturity, at times they act worldly, under the control of the world and the flesh (cf. the Corinthian believers whose actions were antithetical to those given God’s wisdom; 1 Cor. 3:3-4). Keep in mind, “while all believers are alive in the spirit, not all believers’ actions and attitudes conform to the status of being alive in the Spirit (Samra, p. 66). Seeing that believers are no longer slaves to sin and are now “sons’” because “God sent his Spirit within our hearts” (Gal. 4:6), it is expected that they should live in freedom, to walk in their new status, not enslavement to the law, the world, nor the enemy.

Concerning Marriage & Divorce

Do we live by the Facts or Do we live by Principles (God’s Principles)

Corinth was a key Greek urban center under Roman rule that eclipsed Athens in size and importance by the time of the great fire in 146 BC. It was rebuilt in 46 BC by Julius Caesar as a Roman colony and inhabited with approximately 100, 000 persons. By the time of Paul, it had become the wealthiest city in Greece (Blomberg). The city of Corinth was famous for a huge stone mountain called the Acrocorinth, with the temple of Aphrodite on top. This was the ultimate symbol of the dominance of pagan religions. Before Christ, these temples employed thousands of priests and priestesses who “doubled as prostitutes”. In addition to this, there were more prostitutes available on the ground level for interested parties. It is from this culture that the word “Corinthianize” (“play the harlot”) and “Corinthian girl” (whore) became a slang (Blomberg).

Practical Applications of the Shepherd & Slavery Motifs

Believers have been liberated from the bondage/spiritual slavery of sin and now belong to Christ (slaves of) who is their Shepherd (1 Pet. 2:25). Using the pericopae of 1 Peter 5, the reader will find useful instructions for leaders within the body of Christ. Christian leaders are under-shepherds of God’s called people,  charged with “exercising oversight” of His flock (1 Pet. 5:2). The Greek word for ‘shepherd/tend’ here is “poimanate,” which describes the task of  tending to, rule, govern, (serve as shepherd/pastor)[Gruden 2009, p.194]. Although Christian leaders are slaves of Christ, the call to shepherd God’s flock is to be done of free will (not under constraints), ungrudgingly, according to God’s will (5:2-3).  The church belongs To God (Acts 20:28), and under-shepherds in carrying out their oversight responsibilities guard the flock (from threats, false doctrine), administer edification, watch over their souls (Heb. 13:17), and be careful not to be overbearing, prejudicial, uncaring, nor “lords over God’s people” (5:3). The reader will note here the stark contrast between those who serve the Good Shepherd versus the power-hungry false shepherds of the world’s system who Jesus called hypocrites (Jn. 10; Mat. 20:25). Leaders are called to humility and a sacrificial spirit.