Twelve glorious pounds gets you this:

relating-faithHaving a commendation on the back cover, it is no surprise that I am a fan of Rob Knowles’s work.  I am also a friend!  Friend first, then fan, or “Frand” as my son tells me!

Anyway, below is the write up on the Authentic Media website for his alarmingly critical-but-profoundly-biblical look at church and culture and church-culture!

If £12 is too much, you could get it here for £7-ish.    If that is too much, get in touch with me and I’ll send you a copy myself!  You can see why I think this so important by reading my redacted version under “commendations” below.

In this book, Robert Knowles seeks to encourage Christians to embrace and model authentic biblical Christianity – or “Relating Faith” – in their discipleship, church, and mission. Our faith is relational in that “love for God and neighbour sums up the Law and the Prophets” and in that, in response to the Great Commission, we are to relate our faith in Jesus Christ to the world where it is actually at today. Such “relating faith” is biblical not least in that Christians are to be matured and refereed in their love, or biblical lawfulness, primarily through the Holy Spirit’s formative and relational activation of biblical speech-acts.

Knowles argues, however, that the Western church has so allowed itself to be shaped by ancient, modern and postmodern Western culture and thinking, that it has in effect lost its authentic biblical shape as “relating faith”. Knowles identifies five broad kinds of inauthentic or unbiblical sub-culture within the contemporary Western (and especially British) church that, whilst they are by no means the whole truth about the church, have still critically compromised its biblical shape and mission so as to render the church “non-relational” and even oppressive. Knowles then argues that these five counterfeit non-relational church sub-cultures are responsible for Christians hopping between churches or else leaving the church in droves, and for non-Christians increasingly seeing the church as irrelevant.

In order to address this problem, Knowles gives detailed expositions of the shape of authentic biblical discipleship, church and mission on the one hand, and of the shape of Western modernity and postmodernity on the other hand. In the light of these expositions Knowles argues that the apparently more “modern” and/or “postmodern” shape of the five inauthentic or unbiblical contemporary church sub-cultures that he has identified has resulted, in part, from a long-standing anti-intellectual, anti-theological, and anti-biblical attitude of cherished ideological and cultural ignorance within the church. Notably, Knowles argues that this pietistic attitude has allowed the church to see false prophecy as “true”, and to see the truly prophetic, the theological and even sometimes biblical doctrine as, at best, of only marginal or “merely academic” importance. This conclusion forms the platform from which Knowles calls Christians back to authentic biblical discipleship, church and mission – to “relating faith”.

COMMENDATIONS
“Rob’s gift to the Church is to communicate rich theological truth in profoundly relational ways with the Scriptures at the centre. Those who want more and know there’s more but just don’t know where to look, would find in Rob’s work a goldmine of wisdom, and Christ is the fount of it all.”
– Rev’d Richard Matcham, Minister of Barton Baptist Church, Torquay

“I am glad to commend this book. It combines such technical-sounding topics as speech-act theory and postmodernism with very practical issues in bible study and the Christian life. Dr Knowles has shown that these are down-to-earth tools and issues which can be of practical use in everyday Christian discipleship. Issues such as that of church leadership are also raised in a practical way.”
– Anthony C. Thiselton, Emeritus Professor of Christian Theology, University of Nottingham

“Rob Knowles is one of those people who has had a massive influence on my life and ministry; his work is always thoughtful, challenging, and very helpful. Rob always seeks to be thoroughly biblical, and he’s never one to duck the tough questions or offer easy platitudes. I thoroughly recommend this volume as one which will help you significantly in your life and ministry.”
– Rev’d Ted Fell, Vicar of All Saints Anglican Church, Kings Cross, London

Finally, a review from the above link.  I’ll use Tim’s review, I’m sure he won’t mind, since we were the central defense duo for the famous Woodies FC in the late 90’s.  I’ve saved his bacon a few times and now by quoting him he can return the favour!

By ‘Tim’

A very enlightening read for anyone who attends church; a helpful read for people who are struggling with church; and an indispensible read for people who lead Christian churches or facilitate church activities, church structures or church communities.

Dr Rob Knowles has written a book about how the church can be more like God intended it to be. Knowles is a philosophical theologian who has written a previous, more theoretical book, an exposition of Professor Anthony Thiselton’s theology (Anthony C. Thiselton and the Grammar of Hermeneutics – Paternoster, 2012), whose influential thinking he also scrupulously acknowledges here in Relating Faith.

Relating Faith had me ‘laughing out loud’, ‘nodding in agreement’ and ‘making sharp intakes of breath’ in equal measure. Before I explain why, a quick, simplified précis of the contents.

Part one of Relating Faith (on Discipleship) outlines some ways in which people can experience, and be formed as disciples by God, through reading the bible. This section has practical examples and a novel model for devotional times. This section of the book proceeds in detail to expound Christian discipleship in terms of love, or biblical lawfulness.
Part two, (on Church) draws on this account of Christian discipleship as ‘love for God and for others’, and explains the ways in which the church has often departed from this emphasis. No one tradition is given prominence, and whatever your church tradition there is something challenging for you to reflect on.
Part three (on Mission) summarizes contemporary ideas in the Western world, and how these influence church culture and Christians’ attitude to and practice of relating to those around them – particularly with respect to mission.

Back to the reactions I mentioned earlier, and also a chance to comment on the style of the book.
• ‘Sharp intakes of breath.’
The book is hard hitting in style. It contains detailed accounts of the ways in which our behavior tends to be narcissistic. It also describes many ways in which church has become distorted. Behind this, one senses the author’s conviction and excitement that a more ‘truthful’ view of things can ‘set us free’ from such distortions. Grace is also strongly highlighted (chapter 3). If you have similar assumptions to me, then I expect Dr Knowles will convince you that the Western church has a longer way to go before it appears like the ‘bride of Jesus Christ’ than you previously assumed.

• ‘Nodding in Agreement.’
The book puts forward a detailed explanation as to why we sometimes find church less than perfect. The author uses ‘types’ such as ‘Applause-seekers’ or ‘Local Heroes’ to describe the ways in which the church has (sometimes unwittingly) copied ways of doing things from the culture surrounding it, such as celebrity TV shows or business models of leadership. From my limited experience of different churches, these examples often ring true. More fundamentally, this analysis offers a different starting place for reforming churches than ’10 things to make your meetings more welcoming’.

• ‘Laughing out loud.’
The author has a way with words. A classic example is the 101 word sentence in chapter 9, in which Knowles seeks to essentially capture the downsides to the ‘consumerist-driven’ ‘bad aspects’ of postmodernity influencing western culture. The book is aimed at the general reader. The author himself acknowledges on p.168 that there are a plenty of ‘long words’. Some people may find reading takes a fair bit of effort. But it’s a good way of expanding anyone’s vocabulary, plus it’s a gripping way of getting a handle on some of the key ‘buzzwords’ and ‘ideas’ which really shape contemporary society.

Personally, I found the book contained dense nuggets of description which chimed with – or even explained for the first time – my experiences in many different spheres of life. To give just a few examples: it provoked new excitement about devotional times; raised awareness about the influence of the culture around me, including why I have sometimes in the past found various jobs rather oppressive; convicted me that I had failed to love others, perhaps because I related to them in ways which were more about trying to win approval in my internal church structures; and gave hope and a particular vision for the church – as a God centered community of people – as potentially loving, wise, growing and relationally mature.

If you’re serious about your faith, PLEASE get this book!
relating-faith

Christianity Builds Me

Guest post by Dr Rob Knowles:

How is belief related to desire?
“We may indeed want to believe in something, and therefore believe in it. Thus, for example, we want to think that we are good, righteous, not that bad, better than average, not as bad as so and so, morally more advanced than Daily Mail readers – and so on. And we tend to believe this, even as Christians, even though Jesus says ‘God alone is good’ and Paul says ‘all are sinful’.

***
But when somebody says, “ah, but you would believe that, wouldn’t you, you‘re a Christian”, then you know that they have done almost no study. They are just repeating a speech-utterance that it has become fashionable to utter in tipsy conversations in pubs, restaurants, and at the kitchen-table soirees of middle-class pretenders.

***

In the history of the world there have been very few genuine intellectual challenges to Christianity. Claims are forever being made, by a Dawkins or a Fry. And such characters tend to be brilliant orators and conversationalists too – they have mastered the mockery of their opponents; they have mastered how to win in sophistic exchanges; they can make those with double their IQ – but with the hesitancy of intellectual integrity – look like fools. But all that is in spoken exchanges. It is in their texts that they come across as mere popularists, as intellectual lightweights. Dawkins is no Wittgenstein; and Fry is no Heidegger. Wittgenstein and Heidegger both help us to understand Christianity. Dawkins and Fry merely obscure and caricature it.

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Accommodate at your peril

“You can imagine the Israelites in, say, Babylon, and those wonderful, whispering voices of Anglican (or any other denomination – my comment) accommodation that would’ve been around even then, turning round to the leaders and to the prophets saying, ‘Now look. We’re not really saying that we want to dump Jehovah. All we are saying is that the Babylonians have done really rather well for themselves. They have nice gardens. They seem to be running rather good water systems. The roads are excellent; health care provision is good. So, we’re really saying how about a bit of a mixed economy here? How about giving these gods a bit of a run, and keeping on with Jehovah, and let’s see how it goes?”

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Take Me To Church

My youngest son (17) brought me a CD for my birthday recently (a minor miracle in its own right), and was very interested to know my thoughts on the song ‘Take Me To Church’ by Andrew Hozier (aka Hozier).

I was very impressed with the CD overall, the thoughful lyrics and quality of music (I am a 44 year old with a broad range!).  But my ordained antenna (a self-depricating allusion) were alert to my son’s interest in my thoughts (a first since he was 12)!

I will admit to enjoying the ‘funky groove’ of the tune (does that make me sound like a doofus?)!  Though I must confess I needed help with the ‘hermeneutics’ of the song.  And confession is a big deal.  I needed help to interpret the phrase meanings and word meanings and big picture meanings.  It was like trying to interpet the Bible – I needed some background info!

I came across a really great post here by Angela Denker on REDLETTERCHRISTIANS.ORG (not sure why they shout that), and then I found an actual interview with the talented man himself here.

First the song that came to me as a gift from my teenage son (suspicious in its own right), then the blog post by Denker, suberbly written, on a very popular Christian website have made me think:  If Calvin wouldn’t approve of all Calvinists (and he wouldn’t!), why on earth (or Heaven) would Jesus ‘approve’ (this term needs more work but please indulge me) of all Christians?

In fact, Jesus’ approval of all Christians is not even the point.  As a Protestant protestant (Baptist), and a human being in general, it is totally right that Hozier feels this rage – for heaven’s sake, I do.  Catholic abuses of children (and anything else for that matter) are a foul satanically fueled outrage of the holiest order!   GOD IS OUTRAGED!!!

Hozier’s Irish Catholic background is the fertile soil for his rage, a rage incidentaly, that could have been a hell of a lot worse.  In the ‘actual interview’ he impressed with his genuine desire to be sensitive. Here you will find no ‘anti-Christian Dawkins rage’ (which isn’t even that scary anyway), but a thoughful, hurting, talented, God-imaged young man.

We reap what we sow!  A Catholic doctrine of celebacy is more unnatural than any ‘sin’ the Mother Church try to denounce!

I am a man, a Christian, (yes! Born-again, if you can get over the ‘Americanist’ hullabaloo that this phrase conjurs up), a British citizen, a heterosexual (OMGosh – it’s not illegal you know), a son, a brother, a husband, a (grand)father, a redeemed follower of Jesus!  My salvation is not determined by any of these: my nationality, my sexuality, my progenity, my ‘whatever’! I am saved from my ontological state of sin, my alienation from God, my ‘natural’ bent away from the rightness of righteousness, and the wholeness of holiness.  I have been rescued from ‘Adamic-apple-loving’ to being grafted in to the Christ-vine.

I am saved (and I tell you all, I know I am saved) because I believe what Jesus said.  Jesus has saved me.  The only institution I answer to or respond to or yield to is the Kingdom of God.  Why?  Not because I’m holier-than-thou (an evening in the pub with me will convince you I’m not), but because a sin-drenched humanity is so in desperate need of Christ and His grace that I will put all my puny sin-eggs into His great magnificent salvation-basket.

So Andrew Hozier, thank you.  I don’t know whether you believe in Jesus as He is, not as we think He is, but your song is a greater prayer than many prayers I’ve heard.

And Jesus Christ Himself knows that.  And He hears you.  He hears us.  All.  He hears your ‘Amen’.  And I am convinced he says ‘Amen’ to your ‘Amen’.

“For God has consigned all to disobedience, that he may have mercy on all.”  Romans 11:32

All.  Amen.

 

Hozier’s Song on YOUTUBE.

Lyrics to ‘Take Me To Church’ here.

hozier

 

Doormat Theology

Some random aphorist thoughts – the product of walking my dogs!

 

Grace as ‘Great Riches At Christ’s Expense’ is nearer to pietistic wish-wash rather than ‘God’s holy love hating sin and redeeming it in Christ’s cross, and creating in the penitent sinner new life and moral amendment.’ Though as an acronym the latter is rubbish.

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Atonement is not only a film starring Kierra Knightly but the great power of God working salvation for the entire cosmic order.

 

Love is not merely anthropic love for another person (who we’ve already decided we like and therefore ‘will love’).

 

Salvation is not a meagre ‘tipping in’ to ‘heaven’. The older son had an ‘I’m in’ theology, and look at the state of his heart!

 

Pastoral Care is not the flip or flop of a liver lilied do-gooder or crowd pleaser (who actually never really does ‘do good’ nor ‘please crowds’).

 

Sin is not ‘other people or countires’ nor is it a meaningless philosophical abstraction, even if you really do believe the comfy suburban mantra: I’m not that bad thank you very much.

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Prophecy is not sloganeering, be it political or religious. Oh, and prophets actually know their Bibles, especially Obadiah chapter 2.

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Atheists Take Note (this Easter)…

Top 10 tips for atheists this Easter

church

This is a re-post of Dr John Dickson’s excellent challenge to Atheists to up their game in their critique of Christianity:

There is a dissonance between Christ’s “love your enemies” and Moses’ “slay the wicked”.

Atheists should drop their easily dismissed scientific, philosophical or historical arguments against Christianity, and instead quiz believers about Old Testament violence and hell, writes John Dickson.

As an intellectual movement, Christianity has a head start on atheism. So it’s only natural that believers would find some of the current arguments against God less than satisfying.

In the interests of a more robust debate this Easter, I (Dr John Dickson) want to offer my tips for atheists wanting to make a dent in the Faith. I’ve got some advice on arguments that should be dropped and some admissions about where Christians are vulnerable.

Tip #1. Dip into Christianity’s intellectual tradition

This is the 1,984th Easter since 7 April AD 30, the widely accepted date among historians for the crucifixion of Jesus (the 1,981st if you find the arguments for 3 April AD 33 persuasive). Christians have been pondering this stuff for a long time. They’ve faced textual, historical, and philosophical scrutiny in almost every era, and they have left a sophisticated literary trail of reasons for the Faith.

My first tip, then, is to gain some awareness of the church’s vast intellectual tradition. It is not enough to quip that ‘intellectual’ and ‘church’ are oxymoronic. Origen, Augustine, Philoponus, Aquinas, and the rest are giants of Western thought. Without some familiarity with these figures, or their modern equivalents – Pannenberg, Ward, MacIntrye, McGrath, Plantinga, Hart, Volf – popular atheists can sound like the kid in English class, “Miss, Shakespeare is stupid!”

Tip #2. Notice how believers use the word ‘faith’

One of the things that becomes apparent in serious Christian literature is that no one uses ‘faith’ in the sense of believing things without reasons. That might be Richard Dawkins’ preferred definition – except when he was publicly asked by Oxford’s Professor John Lennox whether he had ‘faith’ in his lovely wife – but it is important to know that in theology ‘faith’ always means personal trust in the God whose existence one accepts on other grounds. I think God is real for philosophical, historical, and experiential reasons. Only on the basis of my reasoned conviction can I then trust God – have faith in him – in the sense meant in theology.

Tip #3. Appreciate the status of 6-Day Creationism

Richard Dawkins and Lawrence Kraus have done a disservice to atheism by talking as though 6-Day Creationism is the default Christian conviction. But mainstream Christianities for decades have dismissed 6-Day Creationism as a misguided (if well-intentioned) project. Major conservative institutions like Sydney’s Moore Theological College, which produces more full time ministers than any college in the country, have taught for years that Genesis 1 was never intended to be read concretely, let alone scientifically. This isn’t Christians retreating before the troubling advances of science. From the earliest centuries many of the greats of Judaism (e.g., Philo and Maimonides) and Christianity (e.g., Clement, Ambrose, and Augustine) taught that the ‘six days’ of Genesis are a literary device, not a marker of time.

Tip #4. Repeat after me: no theologian claims a god-of-the-gaps

One slightly annoying feature of New Atheism is the constant claim that believers invoke God as an explanation of the ‘gaps’ in our knowledge of the universe: as we fill in the gaps with more science, God disappears. Even as thoughtful a man as Lawrence Kraus, a noted physicist, did this just last month on national radio following new evidence of the earliest moments of the Big Bang.

But the god-of-the-gaps is an invention of atheists. Serious theists have always welcomed explanations of the mechanics of the universe as further indications of the rational order of reality and therefore of the presence of a Mind behind reality. Kraus sounds like a clever mechanic who imagines that just because he can explain how a car works he has done away with the Manufacturer.

Tip #5. “Atheists just go one god more” is a joke, not an argument

I wish I had a dollar for every time an atheist insisted that I am an atheist with respect to Thor, Zeus, Krishna, and so on, and that atheists just go ‘one god more’. As every trained philosopher knows, Christians are not absolute atheists with regard to other gods. They happily affirm the shared theistic logic that there must be a powerful Mind behind a rational universe. The disagreements concern how the deity has revealed itself in the world. Atheism is not just an extension of monotheism any more than celibacy is an extension of monogamy.

Tip #6. Claims that Christianity is social ‘poison’ backfire

Moving from science and philosophy to sociology, I regard New Atheism’s “religion poisons everything” argument as perhaps its greatest faux pas. Not just because it is obviously untrue but because anyone who has entertained the idea and then bumped into an actual Christian community will quickly wonder what other fabrications Hitchens and Dawkins have spun.

I don’t just mean that anyone who dips into Christian history will discover that the violence of Christendom is dwarfed by the bloodshed of non-religious and irreligious conflicts. I mean that those who find themselves, or their loved ones, in genuine need in this country are very, very likely to become the beneficiaries of direct and indirect Christian compassion. The faithful account for an inordinate amount of “volunteering hours” in Australia, they give blood at higher-than-normal rates, and 18 of the nation’s 25 largest charities are Christian organisations. This doesn’t make Christians better than atheists, but it puts the lie to the claim that they’re worse.

Tip #7. Concede that Jesus lived, then argue about the details

Nearly 10 years after Richard Dawkins says that “a serious historical case” can be made that Jesus “never lived” (even if he admits that his existence is probable). It is astonishing to me that some atheists haven’t caught up with the fact that this was always a nonsense statement. Even the man Dawkins cites at this point, GA Wells (a professor of German language, not a historian), published his own change of mind right about the time The God Delusion came out.

New Atheists should accept the academic reality that the vast majority of specialists in secular universities throughout the world consider it beyond reasonable doubt that Jesus lived, taught, gained a reputation as a healer, was crucified by Pontius Pilate, and was soon heralded by his followers as the resurrected Messiah. Unless sceptics can begin their arguments from this academic baseline, they are the mirror image of the religious fundamentalists they despise – unwilling to accept the scholarly mainstream over their metaphysical commitments.

Tip #8. Persuasion involves three factors

Aristotle was the first to point out that persuasion occurs through three factors: intellectual (logos), psychological (pathos), and social or ethical (ethos). People rarely change their minds merely on account of objective evidence. They usually need to feel the personal relevance and impact of a claim, and they also must feel that the source of the claim – whether a scientist or a priest – is trustworthy.

Christians frequently admit that their convictions developed under the influence of all three elements. When sceptics, however, insist that their unbelief is based solely on ‘evidence’, they appear one-dimensional and lacking in self-awareness. They would do better to figure out how to incorporate their evidence within the broader context of its personal relevance and credibility. I think this is why Alain de Botton is a far more persuasive atheist (for thoughtful folk) than Richard Dawkins or Lawrence Kraus. It is also why churches attract more enquirers than the local sceptics club.

Tip #9. Ask us about Old Testament violence

I promised to highlight vulnerabilities of the Christian Faith. Here are two.

Most thoughtful Christians find it difficult to reconcile the loving, self-sacrificial presentation of God in the New Testament with the seemingly harsh and violent portrayals of divinity in the Old Testament. I am not endorsing Richard Dawkins’ attempts in chapter 7 of The God Delusion. There he mistakenly includes stories that the Old Testament itself holds up as counter examples of true piety. But there is a dissonance between Christ’s “love your enemies” and Moses’ “slay the wicked”.

I am not sure this line of argument has the power to undo Christian convictions entirely. I, for one, feel that the lines of evidence pointing to God’s self-disclosure in Christ are so robust that I am able to ponder the inconsistencies in the Old Testament without chucking in the Faith. Still, I reckon this is one line of scrutiny Christians haven’t yet fully answered.

Tip #10. Press us on hell and judgment

Questions can also be raised about God’s fairness with the world. I don’t mean the problem of evil and suffering: philosophers seem to regard that argument as a ‘draw’. I am talking about how Christians can, on the one hand, affirm God’s costly love in Jesus Christ and, yet, on the other, maintain Christ’s equally clear message that those who refuse the Creator will face eternal judgment. If God is so eager for our friendship that he would enter our world, share our humanity, and bear our punishment on the cross, how could he feel it is appropriate to send anyone to endless judgment?

This is a peculiar problem of the Christian gospel. If God were principally holy and righteous, and only occasionally magnanimous in special circumstances, we wouldn’t be shocked by final judgment. But it is precisely because Jesus described God as a Father rushing to embrace and kiss the returning ‘prodigal’ that Christians wonder how to hold this in tension with warnings of hell and judgment.

Again, I’m not giving up on classical Christianity because of this internally generated dilemma, but I admit to feeling squeamish about it, and I secretly hope atheists in my audiences don’t think to ask me about it.

***

I doubt there are any strong scientific, philosophical or historical arguments against Christianity. Most of those in current circulation are nowhere near as persuasive as New Atheism imagines. Contemporary sceptics would do well to drop them. Paradoxically, I do think Christianity is vulnerable at precisely the points of its own emphases. Its insistence on love, humility, and non-violence is what makes the Old Testament seem inconsistent. Its claim that God “loves us to death” (literally) creates the dilemma of its teaching about final judgment. Pressing Christians on this inner logic of the cross of Christ will make for a very interesting debate, I am sure. Believers may have decent answers, but at least you’ll be touching a truly raw nerve of the Easter Faith.

Dr John Dickson is an author and historian, and a founding director of the Centre for Public Christianity.

 

Postscript:

In a separate “incident” within this whole debate, David Bentley Hart recently produced a scintilating reply to Adam Gopnik of the New Yorker that kind of makes the point of this post – the debate, if you can call it that, between materialists/atheists and those of faith.  Hart writes,

“Simply said, we have reached a moment in Western history when, despite all appearances, no meaningful public debate over belief and unbelief is possible. . . . Precisely how does materialism (which is just a metaphysical postulate, of extremely dubious logical coherence) entail exclusive ownership of scientific knowledge?”

And as a final foray on my part into Hart’s reply, he lays out as plain as he can, why we have this horrendous if not infantile situaltion today,

“The current vogue in atheism is probably reducible to three rather sordidly ordinary realities: the mechanistic metaphysics inherited from the seventeenth century, the banal voluntarism that is the inevitable concomitant of late capitalist consumerism, and the quiet fascism of Western cultural supremacism (that is, the assumption that all cultures that do not consent to the late modern Western vision of reality are merely retrograde, unenlightened, and in need of intellectual correction and many more Blu-ray players). Everything else is idle chatter—and we live in an age of idle chatter.”

I encourage you to read Gopnik’s post and Hart’s response – it is breathtaking and brutal!!  You can feel Hart’s irritation even if he doesn’t really get out of theological first gear!

Will The Real Christianity Please Stand Up

Two people in two separate situations this week asked me what a Christian believes (I know two is hardly revival but still)!

Both were coming from different places in this regard, both had an axe to grind regarding institutional Christianity, something which, to their great shock and confusion, I agreed with (by-and-large).

three-people-sharing-a-meal-1885A wonderful sketch of three people eating (c) wikiart.org

But where they both responded in a positive way, was in their own ignorance of actual confessing Christianity, and all its glorious forms and versions (and some inglorious) in 2000 years of Church History.  I did refrain from giving a snap-shot of this history, but hopefully this just added some thirst-inducing salt to the wells of curiosity that was now open to them.

As a Baptist (by theological conviction), it will come as no surprise that the Anabaptist tradition has had a significant influence on me.  What I talked through with my two new friends was the 7 Core Convictions of the Anabaptist Network, a statement of faith that is as Biblically Christian as I’ve found anywhere, and as defiant against almost all that we inherently associate with much of contemporary Christianity.

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