The Father God (Pt. 5)

Yet there is a question that needs to be asked, what happens when the fatherly nature of God is not taught, and more, taken away from him? What are some of the resounding issues that are confronted when the fatherly nature of God is removed from him and is not taught or, even, the opposite is taught? Would culture see these changes or would it just be in the religious regions that the waves would reach?

It would seem that culture would not just see the waves of this change, but would also be shocked by the changes it brings on within culture. For something interesting occurs when you strip God of his Fatherly nature. He becomes it and it becomes impersonal and impersonal becomes impartial and impartial becomes careless and careless becomes graceless and graceless becomes meaningless - meaningless to the point of irreverence and disregard. So much so that culture uses his name as a byword and a curse.

Culture has steadily and slowly attempted at removing God’s personal qualities, especially that he is Father. And Christianity is now, yes, even now, seeing the outcomes of those slow and steady cultural modifications to cultural Christian understandings of the Fatherly nature of God. The modern day fight of the lesbian, gay, bisexual, transgendered (LGBT) movement for cultural standing and inclusion is part and portion of the degenderization of the society at large which is an outcome of removing God’s Fatherly nature from his personality. It is also part of the reason for such drastic issues with out of wedlock pregnancies and fatherless children[1] as well as the astounding 56 million abortions that have legally happened since Roe V. Wade.

Statistic after statistic point to the rampant issue of fatherless homes within America and the subsequent issues faced by those children who are forced to grow up within a fatherless home. These subsequent issues are not simply the issues of the children growing up in fatherless homes but are also an issue of the culture at large.[2]

Removing God’s Fatherly nature from the written Word, from our modern understanding of God, and our cultural understand of Christianity has done nothing in the way of help for the American economy as well as for our children or our future. It is safe to argue that homosexuality is not an economically sound decision because economics is based on buying units, of which, homosexuals do not produce because they cannot reproduce. The same can be said for abortion; on an economic point 56 million buying units have been lost thus far, which is both dollars not being used but also jobs not being created or sustained by one, if not all, of those 56 million.[3] And statistically speaking a child born out of wedlock is more likely to live life on welfare than one born in a traditionally married family and thus this is a burden on the economy because a non-producing unit is only consuming. [4]

But God is Father and father he remains. He is Father because he has revealed himself as such. He has spoken clearly of who he is in his Word, therefore we see him not as impersonal, impartial and unimportant; no, we see him as personal, partial and vastly important and this changes everything.

The Fatherly nature of God is confessed in the original Christian confession of Baptism as well as the foundational Christian Creeds. It is radically important to both recognize and believe in God’s Fatherly nature for in so doing one rightly see God as he is Father, Son and Spirit, not mother or degenderized. The importance of seeing God as Father is necessary to one’s Christian faith, for to be Christian is to be a child of God the Father.

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[1] U.S Fatherless Statistics. http://fatherhoodfactor.com/us-fatherless-statistics/ (Accessed April 29, 2014)

[2] Stephen Baskerville (2002). The Politics of Fatherhood. Political Science & Politics, , pp 695-699. doi:10.1017/S1049096502001191.

[3] Data and Statistics . http://www.cdc.gov/reproductivehealth/data_stats/. (Accessed April 29, 2014)

[4] U.S. Fatherless Statistics. http://fatherhoodfactor.com/us-fatherless-statistics/ (Accessed April 29, 2014)

photo credit: http://teamorthodoxy.files.wordpress.com/2012/02/god-the-father.jpg

The Father God (Pt. 1)

What does it mean that God is Father? Aside from the obvious answer that it means God is our Father, there are many characteristics of God that are encapsulated in the description of God as “Father.” The providing aspect of God and his Kingship are just a couple, but, of course it cannot be overlooked that he has revealed himself in male terms. Some books present God as the all-mother or Mother God[1] in favor of a gender inclusive view of God. But we, as Christians, call God, “Father.” It is the purpose of this paper to delve into this idea of God’s Fatherly nature.

The aspects of God such as his love, greatness, goodness, gentleness, awesomeness, graciousness, mercifulness and more are not necessarily qualities that would make one think of God in male terms. But when coupled with his providence, Kingship and leadership we would need to assume upon his fatherly nature because these are the qualities, more often than not, associated with a father’s role within a family. As the Provider for his children we are given an old picture of a man bringing home what is needed to give health, home and happiness to his family. As King we see a God fierce in battle and mighty to save from the onslaught of demonic hosts and his people’s sin much as a father is the protector of his family and home. As Leader we see a God who is willing to do what is necessary to take his people where he wants them go, that is to say, where is best for them; as well as the ability to be the first to go into a situation. To literally lead his people by the hand into the seemingly unknown as a father leads his family to where he is called to be.

Yet where did this idea of God being a, “Father,” originate? How can God, who is Spirit[2], be known as a Father? Can we take this literally, figuratively or even believe this at all? To discuss this topic the Scriptures and the Creeds need to be examined. Therefore, for this particular piece the original confession of the Christian faith, the Apostle’s Creed and Athanasian Creed will be examined. But additionally the view of the Ladder Day Saints will also be studied in order to more narrowly define the Christian understanding of God as Father.

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[1] Young, Paul. The Shack. Windblown Media. 2011

[2] John 4:24 English Standard Version. http://www.biblegateway.com/passage/?search=2+cor+4&version=ESV. (Accessed April 28, 2014)

Treatment of Religions (Pt. 5 - final post)

In comparison the writers, both of Christian backgrounds, offered their specific flavor to interpretations of other world religions. Corduan’s, “So you meet a…” sections at the end of every chapter were of great value and often times taught much more than one can experience on one’s own. Additionally Corduan’s premise of Original Monotheism, again, helps to bolster the whole book and therein provides the reader a more substantial understanding of the historical nature and progression of all religion while still providing the facts of specific religions. Dickson’s chapter, “What’s Wrong With Jesus” furnishes the reader information that they would not normally consider especially if they were of a Christian upbringing or background. Herein lies the power of Dickson’s book, attempting to show each of the five religions regarded in their own specific light and therefore letting the reader get to know the unadulterated state of a religion as best as a Christian writer can do given his preconceptions.

            If asked to recommend one of these two books as a resource of another believer to learn about other religions, Corduan’s work would best suit the believer. While it offers many more religions to learn about this is not the primary case for choosing this book (but it does not hurt). The main reason Corduan’s book is more helpful than Dickson’s is completely based on the Original Monotheism motif, which runs the course of the book. In so doing it gives the read a deeper and richer understanding of the historical sense as well as equips them for the, now seemingly, inevitable conversation they will have with an Atheist about their faith.

            What remains after this? That Christ is the Savior of his Church and the Church is the herald of that glorious news. As Christians it is part of their purpose to know, to the best of their abilities, how to speak the gospel into other people’s lives. Therefore Christians are the bearer of wonderful news with cunning minds, able to see the myths of other belief systems (and unbelief systems) for what they are and, by the grace of God for the glory of God, proclaim,

“O come, Thou Rod of Jesse, free Thine own from Satan's tyranny; from depths of Hell Thy people save, and give them victory o'er the grave… O come, Thou Day-Spring, come and cheer; our spirits by Thine advent here; Disperse the gloomy clouds of night, and death's dark shadows put to flight. Rejoice! Rejoice! Emmanuel shall come to thee, O Israel.”[1]

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[1] Emanuel Veni. translated by John M Neale. O Come, O Come Emmanuel. Mediaevel Hymns, 1851

Treatment of Religions (Pt. 2)

(Part 1 may be read by clicking here.)

Scripture makes clear the way God has set forth for his people to see those of other religions brought to faith in Jesus Christ.

“’Whoever believes on Him will not be put to shame.’ For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him. For ‘whoever calls on the name of the Lord shall be saved.’ How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach unless they are sent? As it is written: ‘How beautiful are the feet of those who preach the gospel of peace, who bring glad tidings of good things!’” (Romans 10:11-15 ESV)

And,

“All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.” (Matthew 28:18-20)

Christians are the spear’s end of evangelism. It is the part, portion and privilege of the believer to bring the good news of King Jesus to the darkened doorsteps of the lost. In so doing, through the power of the Holy Spirit, seeing converts from every tribe, tongue and religion this world has thought to be worthy distractions from the worship of the Father.

With this in mind it is evident the prospects of a person of another religious conviction becoming a faithful servant of Jesus are completely dependent on God’s moving and his people’s going. Thus it is the privilege of the Christian to be part of the mission of God in the redemption of his people across the globe and within varying religions both hostile and peaceful. Truly it will be said (and is said), “The people who walked in darkness have seen a great light; those who dwelt in a land of deep darkness, on them has light shone.” (Isaiah 9:2) So it stands that the prospects of belief in the gospel for those of various religions is that of God himself who is the director of the steps and plans of man (Proverbs 16:9 NKJV). It is he who ultimately saves (Romans 9:16) any soul creating for himself faithful servants who will share in the work of his mission for all believers and his ultimate worship at the consummation of all things.