tag:blogger.com,1999:blog-27132315108907126522024-03-14T02:11:44.042+00:00Theological ScribblesRobin Parry scribbles the odd thought on various theological issues and books.Robin Parryhttp://www.blogger.com/profile/08856329564156757485noreply@blogger.comBlogger761125tag:blogger.com,1999:blog-2713231510890712652.post-27427145065688881992020-06-09T10:51:00.002+01:002020-06-09T10:53:01.617+01:00Schleiermacher and universalism<blockquote class="tr_bq">
<span style="caret-color: rgb(0, 0, 0); font-family: "georgia" , serif; font-size: medium; text-size-adjust: auto;">"[F]</span><span style="font-family: "minion pro"; text-align: justify; text-indent: 21.6px;">or although Christians are still empowered and called to a special love of brothers and sisters among themselves, we indeed know most certainly—the power of redemption being universal—that between our brothers and sisters in Christ and those who are simply brothers and sisters in our common human frailty we make no other distinction than this, namely, that the former already participate in their salvation and that the others are nevertheless yet to attain it."</span></blockquote>
<span style="font-family: "minion pro"; text-align: justify; text-indent: 21.6px;"><br /></span><span style="font-family: "minion pro"; text-align: justify; text-indent: 21.6px;"> </span><br />
<span style="font-family: "minion pro"; text-align: justify; text-indent: 21.6px;"><span style="text-indent: 21.6px;">Friedrich Schleiermacher, "Passion Sermon." April 8, 1821.</span></span><br />
<span style="font-family: "minion pro"; text-align: justify; text-indent: 21.6px;">In <i>Jesus' Life in Dying</i>, trans. Nicol and Jorgenson. </span><br />
<span style="font-family: "minion pro"; text-align: justify; text-indent: 21.6px;">(My thanks to Jeremy Funk for pointing me to this quotation.)</span><br />
<span style="font-family: "minion pro"; text-align: justify; text-indent: 21.6px;"><br /></span>
<span style="font-family: "minion pro"; text-align: justify; text-indent: 21.6px;">For more on Schleiermacher and universalism see Robin Parry, with Ilaria Ramelli, <i>A Larger Hope? Universal Salvation from the Reformation to the Nineteenth Century</i> (Eugene, OR: Cascade, 2019), 174–83.</span>Robin Parryhttp://www.blogger.com/profile/08856329564156757485noreply@blogger.com12tag:blogger.com,1999:blog-2713231510890712652.post-72686785835475363862019-07-05T10:23:00.001+01:002019-07-05T10:26:42.665+01:00Gospel of Relentless Love ConferencePeter Hiett has alerted me to a conference that the folk at The Sanctuary in Denver, CO are running. They are good people.<br />
<br />
The Gospel of Relentless Love Conference<br />
<br />
October 4–6 2019<br />
<br />
Speakers:<br />
<br />
<ul>
<li>Wm. Paul Young (author of <i>The Shack</i>) </li>
<li>Steve McVey (author and Bible teacher)</li>
<li>Peter Hiett (pastor, preacher, author)</li>
<li>David Bentley Hart (philosopher, theologian, author)—via a video interview </li>
</ul>
The conference celebrates Jesus in light of two ideas: First, that the Bible is invaluable, telling us the truth about God and God's plan. Second, that the Lord will "reconcile to himself all things . . . making peace through his blood shed on the cross" (Col 1:20).<br />
<br />
You can find out more at the <a href="https://gospelofrelentlessloveconference.org/">conference website here</a>.<br />
<br />Robin Parryhttp://www.blogger.com/profile/08856329564156757485noreply@blogger.com3tag:blogger.com,1999:blog-2713231510890712652.post-74689576060343595992019-06-04T09:52:00.002+01:002019-06-04T09:52:11.822+01:00Universalism—The Perennial "Heresy"<div class="MsoNormal" style="line-height: 150%;">
I recently published a book on belief in Christian universalism from the sixteenth to the nineteenth century. It was my attempt to explore some of the diverse versions of universal salvation that appeared over that period on the fringes of the Christian church. For those who are interested, it is</div>
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<br /></div>
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<b>Robin A. Parry, with Ilaria L. E. Ramelli, <i>A Larger Hope? Universal Salvation from the Reformation to the Nineteenth Century</i> (Eugene, OR: Cascade, 2019)</b></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjrCGVvDwWm_0yLHtKajnY6-Uj78Li3f_XeJkwr1dIzvkaMAB_1AycsUuoL4t-FKKjQObYvZ06DFHFRisrq60ejBlXgxyN6PCr-6_krWJvA7gXKTF6Fy39hKQTI5flVrtQG4IubAwj9nsc/s1600/Parry.jpeg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1600" data-original-width="1052" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjrCGVvDwWm_0yLHtKajnY6-Uj78Li3f_XeJkwr1dIzvkaMAB_1AycsUuoL4t-FKKjQObYvZ06DFHFRisrq60ejBlXgxyN6PCr-6_krWJvA7gXKTF6Fy39hKQTI5flVrtQG4IubAwj9nsc/s400/Parry.jpeg" width="262" /></a></div>
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<b style="mso-bidi-font-weight: normal;"><span style="mso-bidi-font-family: "Times New Roman";"><br /></span></b></div>
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It is available in all the usual places. Here is a section from the conclusion of the book</div>
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<b><br /></b></div>
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<b style="mso-bidi-font-weight: normal;"><span style="mso-bidi-font-family: "Times New Roman";"><span style="font-size: large;">The Perennial
“Heresy”</span><o:p></o:p></span></b></div>
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<br /></div>
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<span style="mso-bidi-font-family: "Times New Roman";">One
striking aspect that stands out from our explorations in this volume is the way
in which universalism seems to be spontaneously rediscovered over and over
again. Of course, as just indicated, there are universalist genealogies, and it
is not hard to find people who were converted to universalism directly through
the preaching or the writing of another. Think, for instance, of the key role
of Paul Siegvolk’s book in Elhanan Winchester’s conversion, or of James Relly’s
writing and preaching in John Murray’s. Nevertheless, it is fascinating how
many people seem to move into a belief in universal salvation seemingly without
the influence of other Christians encouraging them to. One thinks, for
instance, of Hans Denck (if he was a universalist), Gerrard Winstanley,
Jeremiah White, Jane Lead, George de Benneville, George Stonehouse, James
Relly, Charles Chauncy, Caleb Rich, Friedrich Schleiermacher, Johann Christoph
Blumhardt, Thomas Erskine, George MacDonald, Andrew Jukes, and Hannah Whitall
Smith. I am not suggesting that their diverse journeys into a belief in the
final redemption of all were not influenced, indeed deeply influenced, by other
Christians or by inherited Christian theological ideas. Of course they
were—every one of them. My point, rather, is that each of these characters
found their own way toward belief in universal salvation <span style="mso-bidi-font-style: italic;">without the direct influence of other </span><i style="mso-bidi-font-style: normal;">universalists</i>. Their journeys were
indeed pushed in such radical directions by other people and existing ideas,
but those influential people and ideas were not themselves universalist.
Rather, it was our lone travelers who took the baton and then ran with it into
new and unanticipated territory. Subsequently, as we saw with Hannah Whitall
Smith, the theology of other universalists can serve to refine and confirm that
initial “insight,” but the insight itself was not taught them by another. <o:p></o:p></span></div>
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<span style="mso-bidi-font-family: "Times New Roman";">What is
fascinating is that this deviancy, running off course with the baton, keeps on
happening. Perhaps we might even dare to speak of universal salvation as <i style="mso-bidi-font-style: normal;">the perennial “heresy,” </i>echoing the way
that some have spoken of Platonism as the perennial philosophy. (Of course, I
use the term “heresy” with my tongue in my cheek, for I do not believe that
universalism is a formal heresy; rather, it occupies a space between heresy and
dogma.) It is a theological idea that refuses to go away and keeps on raising
its ugly/beautiful (delete as appropriate) head over and over again, throughout
the centuries. One may wonder why this is so. It is almost as if the baton
itself had some “pull” of its own, drawing runners off the prescribed course.
Might it be that the chief impulses behind the deviancy, in its many Christian
versions, are integrally related to deep Christian convictions—about God’s love
and goodness and justice, about the dignity of humans in God’s image, about the
victory of Christ over sin and death, and so on. It seems to be those very
convictions that raise doubts about hell as eternal torment and push in the
direction of a larger hope. In other words, perhaps the seeds of this hope lie
in the gospel itself. If that is the case, then as long as Christians continue
to believe in such things, there will remain an inherent temptation to follow
them toward conclusions that push beyond the mainstream tradition, off the
prescribed course, in the pursuit of a wider hope.</span><o:p></o:p></div>
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</style>Robin Parryhttp://www.blogger.com/profile/08856329564156757485noreply@blogger.com14tag:blogger.com,1999:blog-2713231510890712652.post-62472089552254965882018-10-29T14:41:00.002+00:002018-10-29T14:42:34.498+00:00A response to Michael McClymond's theological critique of universal salvationThis year has seen the publication of the most thoroughly researched critique of Christian universalism ever published—Michael McClymond's two-volume work <i><a href="http://bakerpublishinggroup.com/books/the-devil-s-redemption-2-volumes/340800">The Devil's Redemption: A New History and Interpretation of Christian Universalism</a></i> (Grand Rapids: Baker Academic, 2018). This is a landmark publication—a major academic achievement by a very capable scholar. No academic study of the subject will be able to ignore it.<br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgbTUgaW5ajfLoTyIY-rFN_XVqpZp3_S1BAieEjicnkSBOKJPOc8PrMFl8PB3UEolvaFC_PgQ9ZbRPcYsuhtDIQXMBZ_9dRR8Lyu5a44i9v1mM_AN7rxb5_jfdnbPK5dLFaaM3nLOmbJWo/s1600/Devil+Red.jpeg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="488" data-original-width="488" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgbTUgaW5ajfLoTyIY-rFN_XVqpZp3_S1BAieEjicnkSBOKJPOc8PrMFl8PB3UEolvaFC_PgQ9ZbRPcYsuhtDIQXMBZ_9dRR8Lyu5a44i9v1mM_AN7rxb5_jfdnbPK5dLFaaM3nLOmbJWo/s320/Devil+Red.jpeg" width="320" /></a></div>
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I will offer a response to one of Michael's core historical theses in my forthcoming book on universalism in the sixteenth to the nineteenth centuries. (There I will argue that he somewhat overestimates and misconstrues the influence of Jacob Böhme on universalism from the late seventeenth to the early twentieth century.)<br />
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For now, <a href="https://www.academia.edu/37667049/A_Response_to_Michael_McClymonds_Theological_Critique_of_Universalism">here is my response</a> to his core theological objections to universal salvation. I argue that none of his arguments succeeds in theologically undermining Christian universalism.<br />
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<br />Robin Parryhttp://www.blogger.com/profile/08856329564156757485noreply@blogger.com20tag:blogger.com,1999:blog-2713231510890712652.post-56349816489999147622018-09-17T18:18:00.001+01:002018-09-17T18:34:16.244+01:00Ilaria Ramelli's forthcoming book on PATRISTIC UNIVERSALISM<div style="margin-bottom: .0001pt; margin: 0in;">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjP3WvUfs4WHE8soTF6uYkZb-Smp_obxvwRuokaEmNhconqOumXqBvIfnw-g19aTJrZAtV5RmbBrzxqMjnG5Q9SF-RHEUbxtUYTubmp1Aehk5063YyDZQC0IgvF7qUZIaw3gQuSAb-KFSY/s1600/Ramelli.jpeg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1600" data-original-width="1040" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjP3WvUfs4WHE8soTF6uYkZb-Smp_obxvwRuokaEmNhconqOumXqBvIfnw-g19aTJrZAtV5RmbBrzxqMjnG5Q9SF-RHEUbxtUYTubmp1Aehk5063YyDZQC0IgvF7qUZIaw3gQuSAb-KFSY/s640/Ramelli.jpeg" width="416" /></a></div>
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<span style="font-family: "adobe caslon pro" , serif; font-size: 14.0pt;">In the minds of some, universal
salvation is a heretical idea that was imported into Christianity from pagan
philosophies by Origen (c.185–253/4). Ilaria Ramelli argues that this picture
is completely mistaken. She maintains that Christian theologians were the <i>first</i> people
to proclaim that all will be saved and that their reasons for doing so were
rooted in their faith in Christ. She demonstrates that, in fact, the idea of
the final restoration of all creation (<i>apokatastasis</i>) was grounded upon
the teachings of the Bible and the church’s beliefs about Jesus’ total triumph
over sin, death, and evil through his incarnation, crucifixion, resurrection,
and ascension.<span class="apple-converted-space"> </span><o:p></o:p></span><br />
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<span style="font-family: "adobe caslon pro" , serif; font-size: 14.0pt;">Ramelli traces the Christian roots
of Origen’s teaching on <i>apokatastasis</i>. She argues that he was drawing
on texts from Scripture and from various Christians who preceded him,
theologians such as Bardaisan, Irenaeus, and Clement. She outlines Origen’s
often-misunderstood theology in some detail and then follows the legacy of his
Christian universalism through the centuries that followed. We are treated to
explorations of Origenian universal salvation in a host of Christian disciples,
including Athanasius, Didymus the Blind, the Cappadocian fathers, Evagrius,
Maximus the Confessor, John Scotus Eriugena, and Julian of Norwich.</span><br />
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<span style="font-family: "adobe caslon pro" , serif; font-size: 18.6667px;">Andrew Louth: </span><span style="font-family: "adobe caslon pro" , serif; font-size: 14pt;">“May we hope for the
salvation of all? In this compelling work, Ramelli demonstrates with careful
scholarship and immense learning that there is indeed a tradition—sometimes
hidden, sometimes manifest, rooted in the Scriptures and the conviction that
all being is created by God—that embraces this larger hope that all beings will
find their destiny in God." </span> </blockquote>
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<span style="font-family: "adobe caslon pro" , serif; font-size: 18.6667px;">Mark Edwards: </span><span style="font-family: "adobe caslon pro" , serif; font-size: 14pt;">“This large yet lucid volume is not only a recapitulation, in somewhat more popular terms, of the author’s monumental study of </span><i style="font-family: "adobe caslon pro", serif; font-size: 14pt;">apoktastasis</i><span style="font-family: "adobe caslon pro" , serif; font-size: 14pt;">, or universal restoration, in early Christian thought; it carries the story forward to the middle ages, adds material on annihilationism, and digests the author’s previous work on the meaning of the word </span><i style="font-family: "adobe caslon pro", serif; font-size: 14pt;">aionios</i><span style="font-family: "adobe caslon pro" , serif; font-size: 14pt;"> into an appendix—all with an unmatched command of primary sources and scholarly literature." </span> </blockquote>
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<span style="font-family: "adobe caslon pro" , serif; font-size: 14pt;">David Bentley Hart: "Ramelli’s larger project on the status of universalism in the history of Christian thought has already altered the scholarly landscape in many absolutely crucial respects; this indispensable book adds a great many vital dimensions to that project, and adumbrates still more revelations in volumes to come. We are all very much in her debt." </span> </blockquote>
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<span style="font-family: "adobe caslon pro" , serif; font-size: 14pt;">Frances Young: "Is universalism an aberration in Christian theology? Definitely not, according to this remarkable assemblage of material. This book is strongly recommended for effectively trouncing the misconception that philosophy or heresy was primarily responsible for the universalist view—rather it was a widespread way of reading Scripture." </span> </blockquote>
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<!--StartFragment-->
<b><span style="font-family: "adobe caslon pro" , serif; font-size: 14pt;">Ilaria L. E. Ramelli </span></b><span style="font-family: "adobe caslon pro" , serif; font-size: 14pt;">is Full Professor of Theology and K. Britt Chair in
Christology at the Graduate School of Theology, SHMS (Thomas Aquinas University
'Angelicum'), senior visiting professor at major universities, and elected
Senior Research Fellow at Durham University (for the second time), at Erfurt
University, Max Weber Center (within a Research Award from the Humboldt
Foundation), and Fowler Hamilton Fellow at the University of Oxford.</span><!--EndFragment-->
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</style>Robin Parryhttp://www.blogger.com/profile/08856329564156757485noreply@blogger.com24tag:blogger.com,1999:blog-2713231510890712652.post-40385657626635151162018-08-13T09:56:00.001+01:002018-08-13T09:56:26.406+01:00Michelle Amirault, Rest in Peace<div class="" style="border: 0px; color: #777777; font-family: "PT Sans", sans-serif; font-size: 13px; font-style: italic; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">
<span class="" style="border: 0px; font-family: inherit; font-style: inherit; font-weight: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Michelle Amirault, age 69, passed through the veil July 31, 2018.</span></div>
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<span class="" style="border: 0px; font-family: inherit; font-style: inherit; font-weight: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Michelle Amirault is survived by her husband Gary, her daughter Elena, her brothers Mark, Robert, and Fred Aaron and her step sister Beth Giove and step-brother Wayne Nieberg. Michelle’s parents were Albert Aaron and Marian Sirasky. Michelle graduated from Northwestern High School in Hyattsville, Md. Her fondest memory from that time was being the high school reporter for a local radio station, WEAM. Michelle was born in Baltimore, Maryland, graduated from the University of Maryland to become a teacher. She taught for one year after which she joined her husband in advertising sales. They would form a company called Photographic Display Systems in which she was Vice-President/treasurer. She kept the most immaculate accounting books imaginable.</span></div>
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<span class="" style="border: 0px; font-family: inherit; font-style: inherit; font-weight: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">In 1984, Michelle had an encounter of the God-kind, she was made aware by the Holy Spirit that Jesus/Yeshua was indeed the Messiah, the Savior of mankind. This made things quite difficult for her considering she was raised Jewish and her husband, Gary, was a devout atheist. Her Christian friends thought it would take decades, if ever, for her husband to come to Christ, but they were wrong. God IS mightier than any atheist – Gary was loved into the kingdom of Jesus on Valentine’s Day, 1985. It was an incredible encounter. A Damascus Road experience. <br class="" /></span></div>
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<span class="" style="border: 0px; font-family: inherit; font-style: inherit; font-weight: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Gary experienced the love of Christ in a dimension that exceeded the expectations of the various churches and Messianic Jewish Congregations they attended in the Baltimore/Washington D.C. area of Maryland. He experienced a love that truly loved everyone without exception. But this kind of love did not fit into the traditional Churches that taught most of mankind would go to eternal damnation in a place called Hell. Because Hell seemed clearly taught in the Bible translations Michelle and Gary were using and because all the churches they had visited taught eternal damnation, Gary and Michelle began to zealously beg anyone and everyone to “get saved” from Hell.</span></div>
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<span class="" style="border: 0px; font-family: inherit; font-style: inherit; font-weight: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">After 5 years of evangelizing a “turn or burn” gospel (which is no gospel at all), Gary told God he could take another step in the direction he was going. He asked God to just take him out, take him home. On that very day, he was given a set of booklets entitled “Savior of the World Series” by J. Preston Eby. These booklets taught that Jesus was truly the Savior of the whole world, that no one was going to be burned alive; that no one was going to “eternal conscious torment.” The booklets revealed that the early believers in Christ taught universal salvation through Jesus Christ. It was not until several centuries after Jesus’ death that the teaching of Hell began to dominate the Church. The booklets taught that critical errors were introduced into our Bible translations. If what was in those booklets was true, that would explain why what was supposed to be “good news to all mankind” was such bad news that Gary couldn’t preach and teach it anymore. The traditional Catholic, Protestant and Orthodox “gospel” is not victorious, it makes Jesus look like a miserable failure.</span></div>
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<span class="" style="border: 0px; font-family: inherit; font-style: inherit; font-weight: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">After this, Gary spent countless hours studying church history, words studies, comparing Bible translations, etc. and came to the conclusion that Jesus truly planned from the foundation of the world to save all mankind. He will not fail in His mission. Michelle and Gary started a non-profit ministry named “Tentmaker Ministries” which ultimately would publish a magazine, produce cassette tapes, CDs, DVDs, Bible Software, tracts, books and eventually create several internet sites dedicated to declaring what they would call “The Victorious Gospel of Jesus Christ.” These internet sites are: <a class="" href="http://app.getresponse.com/click.html?x=a62b&lc=Be5odL&mc=CK&s=V4lpPB&u=zJn&y=7&" style="border: 0px; color: #63c6ae; font-family: inherit; font-style: inherit; font-weight: inherit; margin: 0px; outline: 0px; padding: 0px; text-decoration-line: none; vertical-align: baseline;" title="http://tentmaker.org/">tentmaker.org</a>, <a class="" href="http://app.getresponse.com/click.html?x=a62b&lc=Be5ogy&mc=CK&s=V4lpPB&u=zJn&y=Z&" style="border: 0px; color: #63c6ae; font-family: inherit; font-style: inherit; font-weight: inherit; margin: 0px; outline: 0px; padding: 0px; text-decoration-line: none; vertical-align: baseline;" title="http://lovewins.us/">lovewins.us</a>, and <a class="" href="http://app.getresponse.com/click.html?x=a62b&lc=Be5onc&mc=CK&s=V4lpPB&u=zJn&y=z&" style="border: 0px; color: #63c6ae; font-family: inherit; font-style: inherit; font-weight: inherit; margin: 0px; outline: 0px; padding: 0px; text-decoration-line: none; vertical-align: baseline;" title="http://what-the-hell-is-hell.com/">what-the-hell-is-hell.com</a>.</span></div>
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<span class="" style="border: 0px; font-family: inherit; font-style: inherit; font-weight: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Michelle and Gary would reach millions of people around the world with these various means. While Michelle is known in the local communities of Hermann, Montgomery City, Jonesburg and New Haven as a substitute teacher who always hoped one of the students would ask a question about God so she could legally spend the rest of the class period sharing with the class how much Jesus loves them, few know that Michelle was the backbone and heart of a ministry that reached millions around the world. And her love reaches into the hearts and minds of millions even today and will continue to touch hearts for many years to come.</span></div>
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<span class="" style="border: 0px; font-family: inherit; font-style: inherit; font-weight: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Michelle loved Bible studies, loved to worship – she loved Jesus – she loved to love people. She filled thousands of requests for various materials from Tentmaker Ministries, kept immaculate accounting books, worked outside part-time jobs like house cleaning to make ends meet. </span></div>
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<span class="" style="border: 0px; font-family: inherit; font-style: inherit; font-weight: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">A woman called mother Teresa who became a saint in the Roman Catholic Church is said to have said, “We can do no great things, only small things with great love.” Michelle did many, many small things that most people who knew her never knew about. But they are great, great things in the heavens.</span></div>
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<span class="" style="border: 0px; font-family: inherit; font-style: inherit; font-weight: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">She loved much, always forgave everything, and was grateful for the smallest of things. Her smile radiated to everyone. She is missed by many.</span></div>
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<span class="" style="border: 0px; font-family: inherit; font-style: inherit; font-weight: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">She would like you to watch a video she made entitled:</span></div>
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<span class="" style="border: 0px; font-family: inherit; font-style: inherit; font-weight: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">“Messiah Revealed to Jewish Woman” at <a class="" href="http://app.getresponse.com/click.html?x=a62b&lc=Be5oaO&mc=CK&s=V4lpPB&u=zJn&y=u&" style="border: 0px; color: #63c6ae; font-family: inherit; font-style: inherit; font-weight: inherit; margin: 0px; outline: 0px; padding: 0px; text-decoration-line: none; vertical-align: baseline;" title="http://tentmaker.org/">tentmaker.org</a></span></div>
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<span class="" style="border: 0px; font-family: inherit; font-style: inherit; font-weight: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Memorials to Tentmaker Ministries via <a class="" href="http://app.getresponse.com/click.html?x=a62b&lc=Be5o44&mc=CK&s=V4lpPB&u=zJn&y=r&" style="border: 0px; color: #63c6ae; font-family: inherit; font-style: inherit; font-weight: inherit; margin: 0px; outline: 0px; padding: 0px; text-decoration-line: none; vertical-align: baseline;" title="http://paypal.com/">paypal.com</a> which includes Mastercard and Visa. Email address: <a class="" href="mailto:info@tentmaker.org" style="border: 0px; color: #63c6ae; font-family: inherit; font-style: inherit; font-weight: inherit; margin: 0px; outline: 0px; padding: 0px; text-decoration-line: none; vertical-align: baseline;" title="mailto:info@tentmaker.org">info@tentmaker.org</a></span></div>
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<span class="" style="border: 0px; font-family: inherit; font-style: inherit; font-weight: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">You may also support Tentmaker by making us via your Amazon purchases through their Smile program in which they will send a small percentage of your sales. Go to <a class="" href="http://app.getresponse.com/click.html?x=a62b&lc=Be5o6f&mc=CK&s=V4lpPB&u=zJn&y=n&" style="border: 0px; color: #63c6ae; font-family: inherit; font-style: inherit; font-weight: inherit; margin: 0px; outline: 0px; padding: 0px; text-decoration-line: none; vertical-align: baseline;" title="http://smile.amazon.com/">smile.amazon.com</a> and type in Tentmaker Ministries & Publications Inc.</span></div>
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<span class="" style="border: 0px; font-family: inherit; font-style: inherit; font-weight: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Remember: Love NEVER fails. (1 Cor. 13:8) Love ALWAYS win!</span></div>
Robin Parryhttp://www.blogger.com/profile/08856329564156757485noreply@blogger.com3tag:blogger.com,1999:blog-2713231510890712652.post-64579895984208913532018-05-03T11:19:00.000+01:002018-05-03T11:19:35.173+01:00He knows me better than I know myself: Smith on ParryAlex Smith has kindly put together a page that lists all sorts of things I have written (with links) and talks I have done (with online videos and podcasts for your "delectation and delight"). So if you are at all interested in such things you can find it on Alex's "Reforming Hell" site right <a href="https://reforminghell.com/dr-robin-parry/">HERE</a>. <br />
<br />Robin Parryhttp://www.blogger.com/profile/08856329564156757485noreply@blogger.com5tag:blogger.com,1999:blog-2713231510890712652.post-86012410971408516672018-05-03T11:06:00.003+01:002018-05-03T11:11:45.511+01:00Carlton Pearson and Christian universalism: appreciations and concerns<span style="font-family: "arial" , "helvetica" , sans-serif;">Netflix have just released a new movie about the story of <a href="http://www.bishoppearson.com/">Bishop Carlton Pearson</a>—a wonder-kid Pentecostal preacher and Gospel singer who gave it all up when he came out as a universalist. I have not seen it (as I do not subscribe to Netflix), but it does look good.</span><br />
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<span style="font-family: "arial" , "helvetica" , sans-serif;">Pearson's story is very interesting and I have always felt that I would like him as a person. There is much about him that I admire. However, I also have some significant reservations. I am posting here a review of his book. I wrote it in 2007 and it appeared in a significantly shortened version in <i>Pneuma</i> in 2008. It contains some criticism of Pearson. I have never published it before because I have been reluctant to be seen as 'going after' a man who is sincerely seeking to serve God and the world. It is not my intention to 'go after' anyone. However, as a Christian minister and teacher he is accountable, as we all are, to the Word of God and we must all be open to dialogue in our pursuit of a wise understanding of that Word. So in the spirit of iron sharpening iron I offer a few reflections on Bishop Pearson's book.</span><br />
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><b>Bishop Carlton
Pearson, </b></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><b><i style="mso-bidi-font-style: normal;">The Gospel of Inclusion:
Reaching Beyond Religious Fundamentalism to the True Love of God </i></b></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><b>(Azusa Press
International, 2006)</b></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><b>vi + 246 pp. $24.95 hardback.</b><o:p></o:p></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;">Carlton Pearson
was an ORU board member and well respected Pentecostal pastor in Tulsa with his
own TV ministry and a church of over 5,000 people. Then he started preaching his
‘gospel of inclusion’ and was branded a ‘heretic’ and ostracized from the
community that had esteemed him. This book is Pearson’s explanation and defense
of his controversial new message.<o:p></o:p></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="mso-tab-count: 1;"> </span>It all began with a charismatic
experience in 1996. He had been watching the TV news when an item about
suffering Rwandans came on. <span style="mso-spacerun: yes;"> </span>Pearson was
angry with God for letting these people suffer and then sucking them into Hell.
He felt God’s voice within him say that God had <i>already</i> done what needs
to be done to save all people – they simply do not yet realize it. God is not
sucking people into Hell – they are already in a manmade Hell and God is
working to get them out of it. <o:p></o:p></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="mso-tab-count: 1;"> </span>This experience led to a radical and
instant shift in Pearson’s thinking and he began to rethink the theology he had
held for the past 40 years. This book is the fruit of several years’ reflection
on Scripture, reason, experience and tradition in the light of that
life-changing moment. There is no doubt that Person is a man of integrity and conviction.
He has paid a heavy price to proclaim this message.<o:p></o:p></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="mso-tab-count: 1;"> </span>Rather than describing the argument of
the book chapter by chapter (it is not easy to find a clear train of thought running
through the book) I plan to summarize what I think is the heart of Pearson’s
current theology. Now the book is not entirely self-consistent but what follows
is how I understand Pearson’s new position. The gospel of inclusion involves:<o:p></o:p></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><b>1. <i>A
high view of creation and humanity</i>. </b>Humans are created in God’s image and
thus have an inestimable value. We come from God – indeed he speaks of us ‘made
of the very substance of God’ (a somewhat unorthodox notion but I hope that it
is a rhetorical flourish rather than a piece of metaphysics). The human family
is a unity in creation because it comes from the one God. And this is the root
of human unity now and the ground of God’s universal love and salvific plans.<o:p></o:p></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><b>2. <i>A
high view of divine love</i>. </b>Pearson’s God loves and desires to redeem all
that he has created. It would be true to say that divine love is at the heart
of his vision of God. <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><b>3. <i>A
high view of God’s redemption in Christ</i>. </b>Bishop Pearson is emphatic that
salvation is only achieved by God through the work of Christ on the cross. Christ
died for <i>all people</i> and his death brought reconciliation with God for
all people. He did not die so that all might have the <i>possibility</i> of
being saved – if they do their bit. He actually saved them! This is the central
idea in Pearson’s theology. The world was saved from sin, death and Hell 2,000
years ago and we cannot make it more saved than it already is.<o:p></o:p></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><b>4. <i>A
high view of divine grace</i>. </b>We are saved by God’s grace alone. Faith does
not get us saved but simply helps us to enjoy the benefits of our already-saved
status. There are indeed benefits to having faith – it removes the illusions we
have about our situation – but faith is not needed to get us redeemed. If it
were then faith would be a good work contributed by us to earn salvation and
grace is undercut.<o:p></o:p></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><b>5.<span style="mso-spacerun: yes;"> </span><i>A new view of mission and evangelism</i>. </b>Preaching
the gospel is not about calling people to be saved for that would imply that
Christ’s cross had not done its work. It is <i>not</i> the duty of the
Christian to save the world – God has already done that in Christ. Rather
evangelism is telling people the good news that they are <i>already</i> saved. When
people grasp this their Christ-consciousness is awakened. This is an innovative
rethink of mission.<o:p></o:p></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><b>6. <i>Rethinking
Hell</i>.</b> It is clear that Hell as eternal torment is not part of the gospel of
inclusion and that some new understanding of Hell is required. However, it is
not easy to see with clarity what Pearson’s revised view of Hell is. Sometimes
he speaks of Hell as a <i>temporary</i> stage of suffering that follows death –
a loving chastisement – before those in it enter heaven (the classical
Christian Universalist view). Mostly he seems to prefer to speak of ‘Hell’ as
the human-created nightmares of this present life and that none will face any
more Hell after the Day of Judgment. I suspect that he inclines to a
no-Hell-after-Judgment-Day view but retains the temporary-Hell view as a
fallback position. Or perhaps Pearson’s theology is still in a state of flux on
the issue.<o:p></o:p></span></div>
<div class="4Linequote" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .15in; margin-right: .15in; margin-top: 0in; text-align: justify;">
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="mso-tab-count: 1;"> </span>Before considering some shortcomings of
Pearson’s theology it is worth pondering its strengths. <o:p></o:p></span></div>
<div class="4Linequote" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .15in; margin-right: .15in; margin-top: 0in; text-align: justify;">
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="mso-tab-count: 1;"> </span>First, Pearson is exactly right to say
that all humans are of profound spiritual status and value (God’s own image). I
may not feel comfortable with the way he expresses this at times but he is spot
on. He is right that humans are fundamentally good in creation and that sin is
secondary rather than fundamental to our identity. Second, Pearson is quite
correct to emphasize God’s universal love and his desire to redeem his whole
creation (human and non-human). Third, Pearson’s emphasis on the power of the
cross for salvation is deeply Christian and his faith in God’s ability to get
his purposes achieved in the end is inspiring. Fourth, Pearson’s trouble holding
together a belief in eternal conscious torment in Hell with God’s love is
indeed understandable. Whilst I don’t agree with his conclusions his objections
are mostly well made.<o:p></o:p></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;">But
there are significant problems with the book. First, Pearson engages in several
dubious argument strategies. There is, for starters, some argument via false
dilemmas. We are sometimes told that we must choose between x and y, that y is
false so we must choose x. But in many of these instances either, (a) x and y
are compatible and no choice need be made, or (b) x and y are not the only
options so rejecting y is not a choice for x. An example: we are told that must
choose between Religion which has rules and spirituality which is about union
with God (p. 52). Really? Why must we choose? Can’t we have both? <o:p></o:p></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;">Another
dubious argument strategy is the caricaturing of the views of his opponents. For
instance, he thinks that the motive of those who say that some are saved and
some are lost is ego (p. 56). Apparently, traditional Christians like to think
they are special and hate the idea of equality. That is simply not true! Again,
he speaks of the preponderance of Christian leaders who espouse hatred,
prejudice, terrorism, arrogance, ignorance and oppression (p. 51). He seems to
think that if one believes that some will end up in Hell then one must think
that God hates them and one will thus imitate God by hating them too (p. 121).
But traditional theology simply does not have such implications (even if there
may be <i>some</i> Christians who act that way). <o:p></o:p></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;">Pearson
also has a habit of reacting against the type of Christianity in which he grew
up but then generalizing the critique to apply to <i>all</i> Pentecostalism, <i>all
</i>evangelicalism and <i>all</i> Christianity. For one such as me, who has not
lived in that particular Pentecostal stream, these critiques can often feel
wide of the mark. <o:p></o:p></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;">Finally,
Pearson mounts regular attacks on ‘Religion’ (including institutional
Christianity) but fails to see that he himself is subject to some of the same
objections. For instance, ‘Religion’ is castigated for being intolerant and
excluding what it sees as heretical views – but Pearson himself is doing
exactly the same thing in this book and arguably falls foul of his own
objections.<o:p></o:p></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="mso-tab-count: 1;"> </span>Second, there are points in the book
where he advances distinctly heterodox ideas. For instance, his deeply confused
and disturbing argument that evil is part of the divine nature and that moral goodness
and evil only exist in our perceptions (chapter 5). Apart from the fact that
the arguments for these conclusions are weak, their implications are disturbing
in ways Pearson seems not to have thought through (evidenced by the fact that
other parts of his book flatly contradict these ideas). Also his suggestion
that as Trinitarians we Christians are polytheists and that it is only cultural
chauvinism that stopped the Trinity being a quartet with God the Mother (p. 183).
This reflects a very basic and disturbing misunderstand of the Christian view
of God. Also his periodic (and fortunately inconsistent) flirtation with
pantheism (e.g., p. 147) and his very unPentecostal proposal that the second
coming be demythologized to refer to the arising of Christ-consciousness in
people (p. 195). On all these matters Pearson has moved beyond the bounds of
biblical and orthodox Christian faith. He is saved by the fact that none of
these ideas has been properly thought through and integrated into his
systematic theology. I would urge Pearson to reject them because he can still
be true to his gospel of inclusion without them and they are genuinely unChristian
ideas.<o:p></o:p></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="mso-tab-count: 1;"> </span>Third, an inadequate view of sin. In his
understandable desire to shift the emphasis away from a Christianity obsessed
with sin-consciousness Pearson ends up with a Christianity that seems to seek
to convince people that they do not need to be concerned with sin (chapter 4). Pearson
rightly sees humans as created fundamentally good and not as fundamentally
evil. Evil is a corruption of our primal goodness. He rightly reacts against
the judgmental attitudes that Christians can have towards those who fail. He
seems to be saying, like Jesus to the woman caught in adultery, “Neither do I
condemn you.” But he is most uncomfortable about adding the exhortation, “Go
then and sin no more” lest it come across as judgmental. And that, to my mind,
is as much a failure to love the sinner as is the condemnatory attitude of the
crowd.<o:p></o:p></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;">Fourth,
I think the major problem in Pearson’s theology is <i>not</i> that he thinks
that everyone is saved in Christ. In fact, I am convinced that he is correct
about that. But does it follow that everyone is therefore saved? Yes and no.
Christ represents the whole of humanity in his death and resurrection so in
Christ all humanity <i>is</i> saved (rightly Pearson, p. 100). But from a NT
perspective (and <i>pace</i> Pearson) <i>not all humanity is in Christ</i>.
Currently humanity is divided into those who are united to Christ by the Spirit
and those who are not. The former group participates in the salvation of
humanity already achieved in Jesus and the latter group does not. Consequently
showing that all people are saved <i>in Christ </i>does not show that all
people currently experience salvation, nor that all will ultimately experience
it (although it does not rule that out). So, in terms of mission, our message
is ‘God was in Christ reconciling the world to himself’ (rightly Pearson) but
it is <i>also</i> ‘therefore, be reconciled to God’ (<i>contra</i> Pearson).
And it certainly involved calling people to repent and to acknowledge Christ as
Lord and Savior. Pearson’s attempt to get away from evangelism as calling
people to conversion is not simply contrary to the NT but also seems to me to
be contrary to the logic of his own theology. If Pearson proclaims to people
that they are already saved in Christ he is presumably inviting them to believe
that this is indeed so (which would require them to hold a whole network of
Christian beliefs) and to live in the light of that. If that is not conversion
then what is? He might not be saying that if they fail to believe they will
burn in Hell but he is surely inviting them to become Christians in order to <i>enjoy</i>
the reality of their salvation through an awakened Christ-consciousness.</span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;">Sixth, Pearson is going to have to do a lot more
work on showing how the biblical text is consistent with his thesis.
Traditional Christians are a people of the book – and evangelicals and
Pentecostals especially. To persuade <i>that</i> audience to take the route of
inclusion needs him to show how the Bible as a whole fits it and this Pearson
signally fails to do. There is a regular <i>ad hoc</i> dipping in to biblical
texts but no thorough look at the Bible. So by the end of the book one is still
left asking the most basic of questions such as, “What about the biblical
passages about Hell?” Pearson’s periodic comments on such passages for the most
part fail to convince. Indeed, it is not
always clear whether Pearson sees himself as offering a correct interpretation
of the Bible or demoting the message of the Bible in favor of his ‘new message
from God’ (e.g., the book of Revelation is written off because its author was
stressed out by persecution). Pentecostals would be open, in theory, to new
light on Scripture but will simply not be able to embrace his willingness to
dismiss inconvenient parts of the Bible</span></div>
Robin Parryhttp://www.blogger.com/profile/08856329564156757485noreply@blogger.com8tag:blogger.com,1999:blog-2713231510890712652.post-38425025082831939332018-01-10T18:19:00.001+00:002018-02-27T09:38:58.016+00:00Christian Universalist conference in Providence, RI (April 2018)<br class="Apple-interchange-newline" /><br />
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There will be a Christian universalist conferenceentitled "Door Standing Open" on 27–29 April in Providence, Rhode Island. More <a href="https://www.doorstandingopen.com/">details can be found here.</a><br />
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There is a really <a href="https://www.doorstandingopen.com/speakers">good lineup of speakers</a>, include Tom Talbott, Brad Jersak, George Sarris, Peter Hiett, David Constan, and Scott Axeford. </div>
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It looks terrific.</div>
Robin Parryhttp://www.blogger.com/profile/08856329564156757485noreply@blogger.com15tag:blogger.com,1999:blog-2713231510890712652.post-72526253516356741552017-11-24T11:33:00.001+00:002017-11-24T11:34:36.866+00:00<div class="p1">
<span class="s1">Kevin Miller's long-awaited new book about the <i>Hellbound?</i> movie is now out.</span></div>
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<span class="s1"><i><br /></i></span></div>
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<b><span class="s1"><i>Hellrazed? </i></span></b></div>
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<b><span class="s1">Edited by Kevin Miller </span></b></div>
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<b><span style="-webkit-text-stroke-width: initial;">(Kevin Miller XI Productions Inc., 2017). 220 pages.</span></b></div>
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<span style="-webkit-text-stroke-width: initial;">In September 2012, the feature-length documentary <i>Hellbound?</i> was released in theaters across North America. Joining a growing chorus of voices that were questioning the traditional view of hell as a place of eternal conscious torment, the film asked a handful of “burning” questions. Does hell exist? If so, who goes there, and why? More importantly, what do our views about hell say about us and our understanding of God? And how do our beliefs about these issues affect the kind of world we create, the kind of people we become?</span></div>
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<span class="s1">Five years later, the debate over hell is far from settled, but the landscape in which such questions are being asked has changed radically. Hence, filmmaker Kevin Miller decided it was time to go back to some of the people who appear in <i>Hellbound?</i> and others he met along the way to get their input on how the debate has shifted and how it’s remained the same. The result is a plethora of voices offering all sorts of perspectives, some highly academic, some polemic, some intensely personal, and all bound to impact how readers think and feel about this issue.</span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj3F3_TOiWeZh4B_HA1DxYJr5mh2qYvkzrOJlSryzwftSFH7fMyOgbGd94yNXXIS7g7U5trXUN7FWEdJMwUQ-U0blutGXtT5dyDmWsAFphxF4RgvWjeSqoqa4Pxe28Z8BYY2dQndd0OE4g/s1600/Hellrazed_cover_11-13-2017.png" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="1600" data-original-width="1079" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj3F3_TOiWeZh4B_HA1DxYJr5mh2qYvkzrOJlSryzwftSFH7fMyOgbGd94yNXXIS7g7U5trXUN7FWEdJMwUQ-U0blutGXtT5dyDmWsAFphxF4RgvWjeSqoqa4Pxe28Z8BYY2dQndd0OE4g/s400/Hellrazed_cover_11-13-2017.png" width="267" /></a></div>
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<span class="s1"><b>Contributors: </b></span></div>
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<ul>
<li>Frank Schaeffer</li>
<li>Brad Jersak</li>
<li>Ron Dart</li>
<li>Michael Hardin</li>
<li>Archbishop Lazar Puhalo</li>
<li>Julie Ferwerda</li>
<li>Sharon L. Putt</li>
<li>Joshua Tongol</li>
<li>Brian Zahnd</li>
<li>Randal Rauser</li>
<li>Jaime Clark-Soles</li>
<li>Robin Parry</li>
<li>Thomas Talbott</li>
<li>Kevin Miller</li>
<li>Adam Ericksen</li>
<li>Jackson Baer</li>
<li>Rayborn Johnson</li>
<li>Andrew Klager</li>
<li>Heath Bradley</li>
<li>Richard Beck</li>
<li>Christopher Morrissey</li>
<li>Eric Reitan</li>
<li>Matthew Peter Klein</li>
<li>Wayne Northey</li>
<li>Derek Flood</li>
</ul>
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<span style="font-family: "helvetica";"><span style="font-size: 18px;">The book is available on <a href="https://www.amazon.com/Hellrazed-Kevin-Miller/dp/1979198640/ref=sr_1_6?s=books&ie=UTF8&qid=1510838898&sr=1-6">Amazon</a> and soon elsewhere. It can also be purchased in a package along with the <i>Hellbound? </i>DVD <a href="http://hellbound.storenvy.com/">here</a>. </span></span></div>
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</style>Robin Parryhttp://www.blogger.com/profile/08856329564156757485noreply@blogger.com5tag:blogger.com,1999:blog-2713231510890712652.post-21314372724468783942017-09-05T09:03:00.001+01:002017-09-05T09:09:49.799+01:00Eric Reitan explains "White Privilege"<div class="tr_bq">
I thought the following comment from a Facebook discussion by the Christian philosopher Eric Reitan was so good it ought to go on the blog. Without more ado, here is Professor Reitan:<br />
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Here's how I explain the concept of white privilege in my classes: "Privilege" names an advantage that is possessed by virtue of systemic or structural features of a society, usually an advantage experienced because one happens to belong to a specific group. In this respect, it is the flip-side of oppression, which names a systemic group harm.<br />
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Those who experience privilege did not choose to be born into the class that society advantages through systemic forces, and they did not create those forces that advantage them. Furthermore, they have limited power as individuals to change society, and so are unlikely on their own to be able to divest themselves of their privilege. This means that having privilege is not something anyone should feel guilty about. You can't help it. While there are some advantages you can cast off, you can't remove the social forces that give people in your class a systemic advantage. So acknowledging privilege is not about feeling guilty or about casting blame. It is first and foremost about recognizing an inequity in the social structure, and then about making a commitment to working for change as one's life situation allows, and recognizing that having a particular kind of privilege may allow one to work for greater equity—work for a society in which one no longer experiences this privilege—in ways that those who lack this privilege can't.<br />
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Now we can talk about "all-things-considered privilege" and "specific privilege." Someone might have privilege in one respect but be oppressed in others, and end up being oppressed all-things-considered. It might sound strange to say that a black slave in the ante-bellum South experienced male privilege, but in saying this one is not saying that he was privileged. One is saying that although he was oppressed, horribly oppressed, the system did not make him a target for systemic sexual abuse by virtue of his gender in the way that it made female slaves a target. While he might still be raped by his owner, the cultural forces in play don't make him uniquely vulnerable to being raped in the way that female slaves were systemically vulnerable.<br />
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Likewise, to say that a person has white privilege is not to say that the person is privileged all-things-considered. The person may not enjoy much privilege at all, having been dealt a lousy hand with respect to an array of other social factors. In other words, it is perfectly possible for a person to truthfully say, "I'm not privileged!"—for that claim to be true about their overall condition in social life—and for it still to be true that the person is the beneficiary of white privilege.<br />
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The thesis that there exists white privilege is the thesis that there are various social forces in play (such as culturally ingrained unconscious biases and preferences, demographic facts about who is in the majority and who holds the majority of leadership positions, historical facts about who has held positions of power, implicit cultural conceptions of what is "normal," facts about which stories and films and works of art happen to be most prevalent and beloved, not to mention facts about past or present legal and economic structures that impact opportunities) that give persons who are socially recognized as "white" an advantage in one respect over those who are not (although, again, a white person may experience economic disadvantages and class disadvantages and disadvantages relating to sex and gender, etc., etc., and so not be privileged all-things-considered).<br />
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All of this is definitional. The question now is whether white privilege, so defined, exists. Well, here's one tiny thing that I noticed the other day. My kids dug out an old "How to Draw Faces" book that we'd gotten from relatives at some point. It was a few decades old. I leafed through it. Every face in the book was white. EVERY SINGLE ONE. The book was not called, "How to Draw White Faces." It was called, "How to Draw Faces." But there were nothing but faces that we'd classify as white. Of course, this book was a few decades old. Books you buy today will almost certainly exhibit more diversity. But these artifacts of history still litter our landscape—artifacts in which "face" is treated as equivalent to "white face." And the existence of these artifacts (but no comparable or comparably widespread artifacts treating "face" as equivalent to "black face") mean that white kids will come across these artifacts and never have the experience that a little black kid will have: "Why aren't faces like mine represented?"<br />
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Of course, this is a small thing. But there are lots and lots of small things like that. There is the fact that 44 out of 45 US Presidents are white. There is the little fact that the majority of US Senators and Representatives are white. There is the fact that most CEOs are white. These are just demographic facts and historical facts, and I'm certainly not responsible for them and should not, as a white man, feel guilty about these facts being what they are. But they do mean that as I was growing up, I was inundated with role-models of leaders who were "like me." There was no need to seek them out, no need to set aside a special Black History Month to call attention to them. So, there is a set of realities about our society and its history that gives me an advantage, however small, over persons of color (and over women).<br />
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And these advantages hold even if we deny that there exist any implicit racial biases (unconscious, socially-ingrained biases favoring white persons over black ones). But the research shows that such bias does exist—all over the place in society. For example, there was a study in which college professors in graduate programs were contacted out of the blue with e-mails from individuals claiming a desire to study under them. The researches varied the letters only in terms of whether the name was a common "white" name or a "black"-sounding name. They then tracked how likely the professor was to respond to the unsolicited email. Guess what? They responded less frequently to the emails with the "black" names.<br />
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And that is just one study among very many studies that all point in the very same direction over and over and over again. None of this means that a white person, by virtue of being white, is going to get white privilege checks in the mail. It doesn't mean they will experience all-things-considered privilege. And it certainly does not mean that the typical white guy minding his business and treating others with respect and decency is guilty of anything. It just means he has a kind of advantage that people of color do not have, because of a complex array of historical facts, demographic realities, legacy effects of segregation and red lining and other marginalizing practices from previous generations, self-concept affirming cultural artifacts, and persistent but unconscious culturally-ingrained biases.<br />
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Robin Parryhttp://www.blogger.com/profile/08856329564156757485noreply@blogger.com15tag:blogger.com,1999:blog-2713231510890712652.post-83238441065280424752017-06-26T10:33:00.002+01:002017-06-26T10:33:35.620+01:00How the prophetic books came to usProfessor Daniel Block offers some helpful thoughts on the complex stages by which the prophetic books of the First Testament came to us:<br />
<br />
<blockquote class="tr_bq">
<span style="font-size: small;"><b>1. The prophetic event: </b>the prophet receives his message from God.</span> </blockquote>
<blockquote class="tr_bq">
<span style="font-size: small;"></span><span style="font-size: small;"><b>2. The rhetorical event:</b> the prophet transmits that message to his/her audience.</span> </blockquote>
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<span style="font-size: small;"></span><span style="font-size: small;"><b>3. The transcriptional event:</b> the oracle is committed to written text.</span> </blockquote>
<blockquote class="tr_bq">
<span style="font-size: small;"></span><span style="font-size: small;"><b>4. The narratorial event:</b> the account of the circumstances of the prophetic event are added to the transcribed oracle, creating a complete literary unit.</span> </blockquote>
<blockquote class="tr_bq">
<span style="font-size: small;"></span><span style="font-size: small;"><b>5. The compilation event:</b> the literary units are gathered.</span> </blockquote>
<blockquote class="tr_bq">
<span style="font-size: small;"></span><span style="font-size: small;"><b>6. The editorial event: </b>the collection is organized and the individual oracles are stitched together by means of connective and correlative notes, resulting in a more or less coherent book.<span class="Apple-converted-space"> </span></span> </blockquote>
<blockquote class="tr_bq">
<span style="font-size: small;"><span class="Apple-converted-space"></span></span><span style="font-size: small;"><b>7. The nominal event: </b>a formal heading is added to the book, identifying the prophet, the circumstances of ministry, and genre of the collection (e.g., Ezek 1:1–3).</span> </blockquote>
<blockquote class="tr_bq">
<span style="font-size: small;"></span><b><span style="font-size: small;">8. The updating process.</span></b> </blockquote>
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<b><span style="font-size: small;"></span><span style="font-size: small;">9. The transmission process.</span></b> </blockquote>
<blockquote class="tr_bq">
<b><span style="font-size: small;"></span><span style="font-size: small;">10. The “canonicling” event.</span></b></blockquote>
<br />
Books like Isaiah did not fall out of the sky<br />
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Robin Parryhttp://www.blogger.com/profile/08856329564156757485noreply@blogger.com1tag:blogger.com,1999:blog-2713231510890712652.post-38364539329241042772017-04-10T08:47:00.001+01:002017-04-10T12:08:14.811+01:00Holding on to Hell is Hard<style type="text/css">
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<blockquote class="tr_bq">
<span class="s1">"It is impossible that any one, with a human heart in him, can fully believe this doctrine [of hell and eternal punishment], with all the horrors it involves, with all the accusations it brings against the divine wisdom and goodness, and not feel that it is a terrible weight on his soul, and one from which he would gladly be relieved. There are many shallow minds, many flippant talkers, who find no difficulty whatever in believing, who are prompt to denounce the slightest doubt on the subject as impiety or infidelity. There are many small ministers, who are ready at a moment's notice to clear up all the difficulties of the moral and scriptural arguments; who are never embarrassed, never troubled at all in regard to the matter. But I know that the best and strongest among its believers never treat the subject in this way. Those who have looked into it most deeply and patiently, who are distinguished equally for their learning and piety, confess that, seen from any side you will, it is a fearful thing, and leads to anguish of mind, and distress of heart, and to painful questionings which cannot be answered. Can any one suppose for a moment that a doctrine, producing such mental terror and distress as this, can come from Him who said, so kindly and compassionately, "Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart; and ye shall find rest unto your souls. For my yoke is easy, and my burden is light."? ...Besides, He expressly says that He was sent "to preach good tidings, to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, and to set at liberty them that are bruised.”</span></blockquote>
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<span class="s1">Thomas B. Thayer, <i>The Origin and History of the Doctrine of Endless Punishment</i> (1855)</span></div>
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<span class="s1"><br /></span></div>
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<span class="s1">Thanks to Caleb Miller for sending me this quotation. </span></div>
Robin Parryhttp://www.blogger.com/profile/08856329564156757485noreply@blogger.com26tag:blogger.com,1999:blog-2713231510890712652.post-77032067374719475742017-02-15T19:00:00.001+00:002017-03-20T09:10:23.865+00:00New online course on universal salvation and Christian theology. Starts April 1<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiF1kt5-WUJKRbBzw7FRXgZU0Ij2PQFtRyYiOQDomJv0BCBR1FT_XuhZIkTb01CBC4q0SjZyz7Nk46yuBQLHMEmg21myGsx6YpT-HKLR-qjbq1JVlxU2msXX1J_XvwLed5dPu6yuxg9DhE/s1600/USCTbanner-01.jpg" imageanchor="1"><img border="0" height="102" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiF1kt5-WUJKRbBzw7FRXgZU0Ij2PQFtRyYiOQDomJv0BCBR1FT_XuhZIkTb01CBC4q0SjZyz7Nk46yuBQLHMEmg21myGsx6YpT-HKLR-qjbq1JVlxU2msXX1J_XvwLed5dPu6yuxg9DhE/s320/USCTbanner-01.jpg" width="320" /></a><br />
NEWS FLASH: I will be teaching a seven-week online course on "Universal Salvation and Christian Theology" for the newly launched <a href="https://theschoolofpeacetheology.com/"><b>School of Peace Theology</b></a>. <br />
<br />
The course will run from 13:00 to 14:30 EST on the following dates<br />
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1 April<br />
8 April<br />
22 April <br />
29 April<br />
6 May<br />
13 May</blockquote>
20 May <br />
The sessions are as follows:<br />
<br />
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<b><i style="mso-bidi-font-style: normal;"><span style="font-size: 12pt; line-height: 115%;">Session 1:</span></i></b><span style="font-size: 12pt; line-height: 115%;"><b> Problems with traditional hell: </b><br />Exploring some theological, philosophical, pastoral, and biblical difficulties
with belief in eternal hell. </span></div>
</blockquote>
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<b><i style="mso-bidi-font-style: normal;"><span style="font-size: 12pt; line-height: 115%;">Session 2:</span></i></b><span style="font-size: 12pt; line-height: 115%;"><b> The hermeneutics of hell and universal salvation: </b><br />
How do we think in an intelligent Christian way through all knotty issues about
hell and universal restoration in Scripture and theology?</span> </div>
</blockquote>
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<b><i style="mso-bidi-font-style: normal;"><span style="font-size: 12pt; line-height: 115%;">Session 3:</span></i></b><span style="font-size: 12pt; line-height: 115%;"><b> The Bible and universal restoration: </b><br />
Outlining a biblical case for universal restoration.</span> </div>
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<b><i style="mso-bidi-font-style: normal;"><span style="font-size: 12pt; line-height: 115%;">Session 4:</span></i></b><span style="font-size: 12pt; line-height: 115%;"><b> But what about the hell texts? </b><br />
Doesn’t the Bible teach the reality of hell? How might believers in universal
redemption try to deal with this thorny problem?</span> </div>
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<b><i style="mso-bidi-font-style: normal;"><span style="font-size: 12pt; line-height: 115%;">Session 5:</span></i></b><span style="font-size: 12pt; line-height: 115%;"><b> Universal restoration in early Christianity: </b><br />
Rediscovering and assessing a forgotten tradition from the early church.</span> </div>
</blockquote>
<blockquote class="tr_bq">
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<b><i style="mso-bidi-font-style: normal;"><span style="font-size: 12pt; line-height: 115%;">Session 6:</span></i></b><span style="font-size: 12pt; line-height: 115%;"><b> Free Will and Universal Salvation:</b><br />
Can God guarantee the salvation of all without violating their free will?</span> </div>
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<i style="mso-bidi-font-style: normal;"><span style="font-size: 12pt; line-height: 115%;">[<b>Session 7:</b></span></i><span style="font-size: 12pt; line-height: 115%;"><b> Universal restoration and the Christian life: </b><br />
How might a belief in universal salvation affect our practical, lived, everyday
Christian lives? This session may not be taught, but if not, lecture notes will be provided.]</span></div>
</blockquote>
So the ninety-minute sessions will be divided between a forty-five minute talk followed by forty-five minutes of Q&A. <br />
<br />
You can find the <a href="https://theschoolofpeacetheology.com/course/universal-salvation-and-christian-theology/">course here and book online</a>.<br />
<br />
It starts soon, so if you are interested ... Robin Parryhttp://www.blogger.com/profile/08856329564156757485noreply@blogger.com12tag:blogger.com,1999:blog-2713231510890712652.post-3157301113775688092016-12-12T09:39:00.002+00:002016-12-12T09:41:14.754+00:00Cyril Hovorun's welcome prophetic critique of the church
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<span style="mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">I am currently editing a fascinating book from Cyril Hovorun,</span><span style="font-family: ""times new roman"","serif"; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"> an Eastern Orthodox Christian and a
senior lecturer at Sankt Ignatios Academy/Stockholm School of Theology in Sweden</span><span style="mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">.
The book is about the critical distinction, often not made, between the nature
of the church and its ecclesial structures. Here is the back cover blurb:</span><span style="font-family: "Minion Pro"; mso-bidi-font-size: 12.0pt;"></span></div>
<blockquote class="tr_bq">
<span style="font-family: "times new roman"; font-size: 12.0pt;">Unity is the categorical imperative of the
church. It is not just the church’s <i>bene esse</i>, but its <i>esse.</i> In
addition to being a theological concept, unity has become a <i>raison d’être</i>
of various structures that the church has established and developed. All of
these structures are supposed to serve the end of unity. However, from time to
time some of them deviate from their initial purpose and contribute to
disunity. This happens because the structures of the church are not a part of
its nature and can therefore turn against it. They are like scaffolding, which
facilitates the construction and maintenance of a building without actually
being part of it. Likewise, ecclesial structures help the church function in
accordance with its nature but should not be identified with the church proper.
This book considers the evolution of some of these church structures and
evaluates their correspondence to their initial rationale. It focuses on
particular structures that have developed in the eastern part of the Christian <i>oecumene</i>,
such as patriarchates, canonical territory, and autocephaly, all of which are
explored in the more general frame of hierarchy and primacy. They were selected
because they are most neuralgic in the life of the Orthodox churches today and
bear in them the greatest potential to divide.</span>
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It is a book informed by a wide and deep knowledge of Christian history, especially Orthodox history. And it is <u>prophetic</u>. Here is a little flavour: <br />
<blockquote class="tr_bq">
All abuses of the ecclesial structures are encapsulated in ecclesiocentrism. This arch-abuse happens when the church is perceived as possessing a self-sufficient value and autonomy with its own purpose, which is not always compatible with the life of God, the breath of the Spirit, and <i>diakonia</i> to the community and wider society. The ecclesiocentric separation of the church from God leads to its separation from the life of its own people and vice versa. The church then impedes relations between the faithful and God and among the people, instead of facilitating them. An ecclesiocentric church—a church literally “turned in on itself”—loses its relational character and becomes an island isolated from both people and God. This island may be considered holy, yet its holiness turns out on closer examination to be bare, meaningless, and profane. It is like the island of Delos nowadays: not inhabited, with only tourists exploring its scattered ruins. The church can only be freed from ecclesiocentrism when it is not preoccupied with itself, but gives itself fully to God, to God’s people, and to God’s world. The church is faithful to its nature and purpose when it is kenotic, self-emptying. The church is true to itself when it strives to serve and is not content to be served.<br />
<i>Scaffolds of the Church</i>, (Eugene, OR: Cascade, 2017), 194.</blockquote>
Robin Parryhttp://www.blogger.com/profile/08856329564156757485noreply@blogger.com2tag:blogger.com,1999:blog-2713231510890712652.post-26548304627840599152016-10-21T18:12:00.001+01:002016-10-21T18:12:41.968+01:00How readable are different Christian authors?Here is some research that may be of interest to some of you. It concerns how readable different Christian authors, past and present, are. My thanks to Eric McCarty for the graphic. The methodology behind it can be accessed <a href="http://www.worksofmacdonald.com/the-gray-wolf/2016/10/19/readability-of-christian-authors-infographic">here</a>.<br />
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<br />Robin Parryhttp://www.blogger.com/profile/08856329564156757485noreply@blogger.com1tag:blogger.com,1999:blog-2713231510890712652.post-6184257580729262002016-09-30T10:26:00.001+01:002016-09-30T10:26:10.937+01:00"Burning Love" (Rethinking Hell talk)<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/sooAFh_b_Ac" width="560"></iframe><br />
This is a talk I did at the Rethinking Hell conference in 2015 at Fuller Theological Seminary.Robin Parryhttp://www.blogger.com/profile/08856329564156757485noreply@blogger.com9tag:blogger.com,1999:blog-2713231510890712652.post-8969295356697745952016-09-30T10:24:00.000+01:002016-09-30T10:24:01.638+01:00Interview with Robin Parry (Atlanta 2015)<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/7ahzBxi14zI" width="560"></iframe><br />
This is an interview I recorded in Atlanta in November 2015<br />
<br />Robin Parryhttp://www.blogger.com/profile/08856329564156757485noreply@blogger.com2tag:blogger.com,1999:blog-2713231510890712652.post-8467809417697542172016-08-18T11:38:00.004+01:002016-08-18T11:38:54.249+01:00Robin Parry on hope for Israel and the nationsHere is my talk on Israel and the church as firstfruits from "The Forgotten Gospel Conference" at The Sanctuary, Denver (August 2016)<br />
<br />
<iframe allowfullscreen="" frameborder="0" height="360" mozallowfullscreen="" src="https://player.vimeo.com/video/179134837" webkitallowfullscreen="" width="640"></iframe><br />
<a href="https://vimeo.com/179134837">Robin Parry FGC Saturday Night Session</a> from <a href="https://vimeo.com/tsdowntown">The Sanctuary Denver</a> on <a href="https://vimeo.com/">Vimeo</a>.Robin Parryhttp://www.blogger.com/profile/08856329564156757485noreply@blogger.com0tag:blogger.com,1999:blog-2713231510890712652.post-14203727707811847822016-08-18T11:33:00.002+01:002016-08-18T11:34:31.246+01:00Robin Parry on the gospel-shaped love of GodHere is my talk on God's love from "The Forgotten Gospel" conference at The Sanctuary, Denver (August 2016)<br />
<br />
<iframe allowfullscreen="" frameborder="0" height="360" mozallowfullscreen="" src="https://player.vimeo.com/video/178132771" webkitallowfullscreen="" width="640"></iframe><br />
<a href="https://vimeo.com/178132771">FGC Robin Parry</a> from <a href="https://vimeo.com/tsdowntown">The Sanctuary Denver</a> on <a href="https://vimeo.com/">Vimeo</a>.<br />
<br />Robin Parryhttp://www.blogger.com/profile/08856329564156757485noreply@blogger.com6tag:blogger.com,1999:blog-2713231510890712652.post-19261537509267195652016-06-08T07:36:00.004+01:002016-06-08T07:39:32.873+01:00Zephaniah on the fate of the nations: lost and found<blockquote class="tr_bq">
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<span style="color: #f3f3f3; font-family: "lucida grande"; mso-fareast-language: EN-US;">“Therefore wait for me,” declares YHWH, “for the
day when I rise up to seize the prey. For my decision is to gather nations, to
assemble kingdoms, to pour out upon them my indignation, all my burning anger;
for in the fire of my jealousy all the earth shall be consumed. For at that
time I will change the speech of the peoples to a pure speech, that all of them
may call upon the name of YHWH and serve him with one accord.”<o:p></o:p></span></div>
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<span style="color: #f3f3f3; font-family: "lucida grande"; mso-fareast-language: EN-US;">(Zephaniah 3:8–9 ESV)</span><o:p></o:p></div>
</blockquote>
<span style="font-family: "lucida grande"; font-size: 12pt;"><br /></span>
<span style="font-family: "lucida grande"; font-size: 12pt;">How should we understand biblical talk of God consuming people in his fiery wrath? Here Zephaniah offers some interesting fuel for the flames of debate. The nations that are consumed seem to end up worshiping God.</span><br />
<span style="font-family: "lucida grande"; font-size: 12pt;"><br /></span>
<span style="font-family: "lucida grande"; font-size: 12pt;"><br /></span>
<span style="font-family: "lucida grande"; font-size: 12pt;"><br /></span>Robin Parryhttp://www.blogger.com/profile/08856329564156757485noreply@blogger.com9tag:blogger.com,1999:blog-2713231510890712652.post-62875164848516886822016-03-22T11:23:00.000+00:002016-04-07T12:34:05.035+01:00Four Views on Hell is here! Yay<div class="separator" style="clear: both; text-align: center;">
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Yay! I have received a copy of Zondervan's new <i>Four Views on Hell</i>. Here you find a respectful but grasping-the-nettle discussion on eschatological punishment. There's<br />
<ul>
<li>An eternal torment guy (Denny Burk)</li>
<li>An annihilationist (John Stackhouse)</li>
<li>A universalist (Robin Parry)</li>
<li>An evangelical purgatory bloke (Jerry Walls)</li>
</ul>
<br />
It is good to find out what all the different contributors had to say about each other (especially what they say about me). And I have to say, it is very interesting—honest. <br />
I especially enjoyed Jerry Walls' interactions with each of the other three.<br />
<br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgJ07tiNxv0RRNtnx7BVf_aYrOm2vlQyrFV-0GNJGjnsTuGhJXosLpO5VgLo0neBGn7doQ54zGHUtKprNUZPO8hJ2L_erImDEnjRYPFYGCfdSWwtp1h0hgiOX9mb_9c_wwQdZ9UqKQqzOc/s1600/12916830_10154135697865774_3258026931961514296_o.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="221" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgJ07tiNxv0RRNtnx7BVf_aYrOm2vlQyrFV-0GNJGjnsTuGhJXosLpO5VgLo0neBGn7doQ54zGHUtKprNUZPO8hJ2L_erImDEnjRYPFYGCfdSWwtp1h0hgiOX9mb_9c_wwQdZ9UqKQqzOc/s400/12916830_10154135697865774_3258026931961514296_o.jpg" width="400" /></a></div>
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The original version of the image above can be found <a href="http://www.worksofmacdonald.com/the-hell-you-say/2016/3/26/four-views-on-hell-part-one-the-case-for-eternal-conscious-torment">here</a></div>
<br />Robin Parryhttp://www.blogger.com/profile/08856329564156757485noreply@blogger.com10tag:blogger.com,1999:blog-2713231510890712652.post-8070933166554822342016-03-09T18:34:00.002+00:002016-03-11T16:47:22.365+00:00The Forgotten Gospel Conference (August 2016)I am so excited about the forthcoming "Forgotten Gospel Conference" in Denver, CO. It will be my first ever universalist gathering and there will be some fascinating folk there. (I should say that not all the speakers would feel comfortable calling themselves "universalists," but all would embrace some form of the wider hope.)<br />
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I am really looking forward to seeing some of those speakers—Wm. Paul Young and C. Baxter Kruger, Peter Hiett and Brad Jersak. And there are a whole bunch of other interesting folk who'll be there.<br />
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I am also looking forward to speaking to the gathering too — it is such a honour to be asked.<br />
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You can see the <a href="http://www.theforgottengospel.com/">new conference website here</a><br />
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<b>Date:</b><br />
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5–7 August 2016</blockquote>
<b>Location: </b><br />
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<a href="http://www.tsdowntown.com/">The Sanctuary Downtown</a></div>
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3031 W. 31 Ave</div>
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Denver, CO 80211</div>
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<b>Mission:</b><br />
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<i>We hope to celebrate Jesus in light of two ideas.
First, that scripture is invaluable. It tells us the truth about God and
His plan and who He is. Second, that the Lord will "reconcile ALL to
Himself . . . making peace by the blood of His cross" (Col. 1:19)</i></div>
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</i><br />
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</i><br />
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<i>We believe Jesus wins, the Bible tells us so and that
this gospel - The Gospel - has been largely forgotten in our modern
world. So, <span style="font-weight: bold;">for three days</span> we intend to worship the Lord by:</i></div>
<i>
</i><br />
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<i>Proclaiming the victory of Relentless Love. </i></div>
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<i>Equipping each other to better proclaim Relentless Love.</i></div>
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<i>Making new friendships that comprise His body at work in this world </i></div>
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</ul>
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<i><span class="color_13"><span style="letter-spacing: 0.05em;">ABOUT</span></span></i></h2>
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<i>If
you have some level of conviction regarding the authority of Scripture,
and are intrigued by the biblical notion that God will “make all things
new” (Rev. 21:5), this conference might be for you. </i></div>
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Robin Parryhttp://www.blogger.com/profile/08856329564156757485noreply@blogger.com2tag:blogger.com,1999:blog-2713231510890712652.post-32226833474934286812016-02-18T17:32:00.001+00:002016-02-19T15:22:55.974+00:00Rethinking Hell interview with Robin on new Four-Views Zondervan book<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh1PtLuf8PGJaFKWJayYIMlsZiegR_Ay7uLOIyZ6AaAMaapypofSWnThtaSHwesDb0y4t6mbCbfpPcSAgzzmr0XQABRxilwBprMxo9PRTG244HOG7LWCHIGeVvwWmiz8bNCVdUo_LxityU/s1600/9780310516460+%25281%2529.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh1PtLuf8PGJaFKWJayYIMlsZiegR_Ay7uLOIyZ6AaAMaapypofSWnThtaSHwesDb0y4t6mbCbfpPcSAgzzmr0XQABRxilwBprMxo9PRTG244HOG7LWCHIGeVvwWmiz8bNCVdUo_LxityU/s320/9780310516460+%25281%2529.jpg" width="212" /></a></div>
So the wonderfully gifted Chris Date recently interviewed me about my chapter in the forthcoming Counterpoints book, <i>Four Views on Hell</i>, edited by Preston Spribkle (Zondervan, 2016).<br />
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You can hear the whole <a href="http://www.rethinkinghell.com/audio/podcast/Episode-87-Four-Views-on-Hell-2.0-Universalism-with-Robin-Parry.mp3">interview here</a>—Chris is a pretty probing interviewer and asks great questions. I say "urm and urrr and well" rather a lot. The brain does not work quickly enough. <br />
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The book will be out in March (in the USA) and I think in May (in the UK). You can buy it in the places where you normally buy books—because it is a book. Ah yes, a man of wisdom am I.<br />
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<br />Robin Parryhttp://www.blogger.com/profile/08856329564156757485noreply@blogger.com8tag:blogger.com,1999:blog-2713231510890712652.post-3910702970960114372015-12-31T11:59:00.005+00:002015-12-31T11:59:45.832+00:00Edward Feser on whether Christians and Muslims worship the same God.There has been a lot of discussion online about the question of whether Christians and Muslims worship the same God.<br />
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To my mind a lot of confusion has swirled around with a bunch of rather naff arguments.<br />
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Here is the article that I think best sweeps away the cobwebs of confusion.<br />
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It is <a href="http://edwardfeser.blogspot.ca/2015/12/christians-muslims-and-reference-of-god.html#more">Edward Feser, "Christians, Muslims, and the Reference of 'God.'"</a><br />
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Highly recommended.Robin Parryhttp://www.blogger.com/profile/08856329564156757485noreply@blogger.com48