Bill Nieporte, Pastor

When speaking about paradigms, we refer to the pattern, model, or overall perspective from which the vast majority of persons in a culture gather, interpret, and make use of information to survive and thrive in society.  When we speak of a paradigm shift, we refer to a change taking place in culture that dramatically alters the world view held by the mass of people in society.  The argument of postmodern theorists is that human culture is currently experiencing such a paradigm shift.  Our world view is in a state of transition, moving out of modernity toward postmodernity.  To understand this shift, and the world views it involves, I suggest that we first examine the last major paradigmatic shift—the one that occurred as the cultural world view moved from pre-modern to modernity.

The Pre-modern Period

Roughly speaking, the pre-modern period refers to that epoch of human history preceding the philosophical revolution that took place during the Enlightenment—that philosophical movement of the 18th century that emphasized the use of reason to scrutinize the commonly accepted dogmas, doctrines, and assumptions of mass society.  In essence, then, pre-modern is pre-Enlightenment. 

The paradigm of pre-modernity was most clearly enunciated by Plato, arguably the most important philosopher of the pre-Enlightenment era.   In his writings,[i] Plato (427–347 BCE) described his philosophy.  First, Plato regarded the rational soul as immortal.  Second, Plato also believed in a world soul or a universal consciousness.  Third, Plato argued for the existence of a cosmic force who created the material world out of chaos. Fourth, Plato argued for the existence of an independent reality of Ideas that were the archetype upon which the material world was made and which bore a direct relationship to counterparts in the material world.  In other words, there was a direct relationship between the soul and cosmos.  For Plato, the foundation for order, knowledge, and virtue was a harmonious rational relationship between the human soul with the universe of Ideas.

Plato’s philosophical model—with modifications—became the dominant epistemological paradigm of pre-modernity. The major development of Platonism is associated with Plotinus(205–270 ACE)—perhaps the last of the great non-Christian philosophers of antiquity.[ii]  Instead of Plato’s dualistic world of matter and idea, Plotinus saw reality as one vast hierarchical order containing many levels of reality.  At the center is the One—a reality which brings all subordinate reality into existence in a process called emanation. Emanation leads to the Logos that contained all rational forms. The Logos, in turn, generated the World Soul that linked the intellectual and material worlds.

Eventually, due to the influence of St. Augustine (354-430 ACE), a neoplatonist at the time of his conversion, the basic precepts of neoplatonism were wed to the pre-modern Christian Church.  In this cosmological or realistic epistemology, the basic assumption was that the rational mind was capable of grasping objective truth that was out there.  According to David S. Dockery, pre-modernity states “that knowledge is certain, objective, and obtainable.”[iii]  This included religious knowledge—knowledge about the deity (Plato’s Demiurge, Plontinus’ Unity, or Augustine’s God).  There was a great deal of confidence in the rational mind’s ability to grasp hold of religious matters—especially among non-Christian Greeks.  Along with the rational mind, the church also held to the necessity of revelation and faith in obtaining information about God.

Referring to the pre-modern era, Carl F.H. Henry wrote:

Its worldview elaborated a distinct understanding of the nature and destiny of the human self in a meaningful and purposive universe created and ruled by God.  It embraced a special view of truth and the good and of history and its finalities.  The transcendent, omnipotent, and omniscient Creator has entrusted to humanity the revelatory good news of redemption proffered to sinful humankind in a universe of moral answerability and judgment.[iv]

 Where has God entrusted “the revelatory good news of redemption”?  Where was the information about religious matters to be found in the pre-modern world?  In the church!  The church was the reservoir of objective religious truth. In the pre-modern period, the authority of the church was not in crisis.  On the contrary, as the repository of divine (absolute) truth, the church stood at the pinnacle of public life.  The church was the institution that gave order, direction, and unity to the rest of society. 

In the next post, we will examine the shift that led into the paradign of modernity – the paradign that has dominated the better part of the last five centuries.

[ii] Plotinus modification of Platonic philosophy is referred to as neoplatonism.

[iii] David S. Dockery, “The Challenge of Postmodernism,” in The Challenge of Postmodernism, 15.

[iv] Carl F.H. Henry, “Postmodernism:  The New Spectre?” in The Challenge of Postmodernism, 36.

Chick-Fil-A

Supports The Jones Family with a “Spirit Night”

Thursday, June 10, 2010 – 5:30-8 pm

Show your support by inviting all your family and friends to
join you at White Oak Village Chick-fil-A for dinner on the 9th
Ask the cashier for a receipt and put it in the red box on the counter.
10% of all sales generated by our group (dine-in only)
will be given back to support the family!

Also, bring along your loose change to play the Spinning Wheel Game where
Every Spinner is a Winner!  And the family gets to keep the change!

The Jones Family experienced a tragic car accident on
Saturday, May 29th, while on a Memorial Day Weekend
family outing.

The two young children are in critical condition. Their recovery will take
many months of healing and therapy. Your prayers are most appreciated.

Chick-fil-A @ White Oak Village
4443 South Laburnum Avenue
804-236-4601

For More Information Contact: Patterson Avenue Baptist Church,
4301 Patterson Avenue, Richmond, Virginia 23221
Phone: 804-355-6890 Website: www.pattersonavenuebaptist.com
Pastor: Dr. William (Bill) Nieporte Email: pastor@pattersonavenuebaptist.com
.

 The Naked Gospel: Truth You May Never Hear in Church

In the early pages of his book The Naked Gospel, Andrew Farley offers a warning to those who might read his book. “You might throw this book down in disgust; you might pick it back up again in curiosity; you might shake your head in frustration as you wonder, ‘How could I have missed this before?’ or ‘Is this guy crazy?’” (page 15)

I have to say that none of these thoughts came to mind. Without any intent of being pejorative, I think the reason this book is not as shocking as Farley might suppose is that it is not as fresh or radical as he might believe. There is a strong movement afoot advancing the theological framework that Farley calls “the naked Gospel.”

Bob George calls it Classic Christianity.

Charles Trumbull speaks of the same theological premise in his book Victory in Christ: Dead Unto Sin And Alive Unto God.

Eighteenth century missionary Hudson Taylor called this theological framework “the exchanged life.”

Neil Anderson has written extensively about this subject, as has
Bill Gillham,
Andrew Murray,
Watchman Nee,
David Needham,
A.W. Tozer, and others.

On the modern evangelical front,
Philip Yancy,
Max Lucado,
and Tony Evans
have also written very compelling books rejecting legalism, and advancing grace.

Chuck Swindoll has called the experience “a grace awakening’ in a book by the same title.

Perhaps the most articulate spokesperson for this movement is author and speaker Steve McVey, whose book The Grace Walk is very similar in style and scope with Farley’s book. I commend Steve’s website at http://www.gracewalk.org

What Farley brings to the table, among other things, is a neat new moniker for the movement: The Naked Gospel. What a wonderful book title! I wanted to immediately pick it up and start reading. I am a fan of nakedness, especially when my wife is involved, but I digress.

As I am writing this review, I am drinking “naked” juice – juice with no additives or preservatives.

The book title made me want to start reading.

The book jacket comes complete with a fig leaf, and the back cover intro book reads,

“Jesus plus nothing. 100% natural. No additives. It’s the truth you may never hear in church.”

Whether they agree with all the author’s conclusions or not, readers will quickly understand and relate to what Farley is addressing. So much of what happens in most churches comes out of a “Jesus PLUS” mentality.

The PLUS may mean that we dress up Jesus with many outfits that make us feel better.

Jesus PLUS “join this church.”

Jesus DRESSED UP in our preferred “translation” of the Bible (i.e. you must read the KJV).

Jesus PLUS our morality code (i.e. don’t drink, don’t smoke, don’t chew, and don’t go with girls who do).

Jesus DRESSED up in our religious traditions “worship rules.“

Jesus PLUS “don’t forget to give your tithes and offerings” (probably the biggest PLUS in most churches).

The Naked Gospel is Farley’s reaction to all these additives to genuine Christianity (which is simply salvation by grace, through faith). The reaction is intense because the additives often create a performance based legalistic religion that is Christian in name only. That was certainly Farley’s experience. His story makes him sound like the poster child for the adverse effects of guilt laden religious practices. At one point Farley shares how he faced a spiritual and emotional breakdown due to his inability to live under the heavy yoke of legalism. It was out of this experience that Farley began to understand “the naked gospel.”

But it’s not just “salvation” that’s at issue with Farley. It’s also “sanctification.” In many (dare we say most) churches, spiritual progress (growth, maturation, development) is a matter of fixing ourselves through personal development, spiritual disciplines, or missional faithfulness. Farley disagrees. Sanctification is God’s work through us, not our work for God. While not a passive process, the action on our part is submission and surrender to the work of the Holy Spirit. It is NOT, Farley would assert, the result of our effort to achieve something for God.

Many will read this book and accuse Farley of antinomianism (anti-law). A careful reading of his book, however, should dispel that notion. Farley does not reject the law, he rejects legalism. If the law is seen as a means of self-improvement, or as a method of controlling behavior (either our own or that of others), then the law becomes a tool for legalism. That Farley rejects – as should we all – but that it is not the same things as opposing the law. He simply rejects is as a tool for spiritual or personal growth.

Instead, Farley draws on the writings of Paul and the author of Hebrews (whoever that was) to affirm a difference place for the law in the Christian worldview. The intent of the law (so says Paul) is to be a “nursemaid” bringing us to an awareness of our brokenness and our need for grace (Jesus). Once we have Jesus, however, the law is superseded by the indwelling Spirit. Instead of being written on exterior tablets of stone and parchments of paper, the desires of God are written on the heart. Christianity becomes a spiritual exercise of inside-out transformation, rather than a human enterprise of outside-in obligation, expectation, and religious duty.

Several years ago I experienced my own “grace awakening.” Much like Farley, I experienced a sense of brokenness and frustration. I was doing all I could to please God, thinking that my actions would earn God’s favor (a text-book definition of legalism). No matter what I did, however, the results were always the same: frustration and an overwhelming sense of failure.

In my study, sitting in a dark corner, tears rolling down my face, I prayed. I’d been there for the better part of a day, but in my mind, I’d been there for more than a year. In many respects, things were going well. I served a growing congregation. I was married to a lovely woman and had two healthy, happy children. Yet things were not right. Despite taking all the advised actions for self-growth and personal rest, I still felt overwhelmed and on the verge of burn out. “God, I don’t know what else I’m suppose to do. I am doing everything I know that you want, but nothing seems to be going right. I need you to answer one question. ‘What is it that you want from me?’”

In the moments that followed, I heard God communicate very clearly. “I don’t want anything from you. I just want you. You are my child and I love you.”

In the days that followed, I realized that the Gospel was a “Jesus plus NOTHING” arrangement. If I never preached another sermon, taught another Bible study, cared for another homeless person, said another prayer, or gave another dollar, I would still be loved and accepted by God. Then something else began to happen. Christianity had become a “have to” arrangement for me. I have to preach, give, care, and share. Not anymore. Now I wanted to do those things. Overwhelmed by God’s amazing grace, I wanted to do all those things and more. It wasn’t out of obligation and expectation, but love. I realized that I didn’t have to live FOR God. It was better than that. I realized that Christianity was lived FROM God.

The law has become much more beautiful for me because I now see it as an expression of God’s heart. It’s not a obligatory burden or self-help book. It’s a means of better understanding the transformational work that the Holy Spirit is undertaking in my life. Those who read Farley’s book carefully will see that this is his view of the law as well.

The book is not without some difficulty. Like many who write from a “naked Gospel” perspective, the crucifixion and/or Pentecost becomes a dividing point between the Old Covenant and New Covenant. This appears to place Jesus and his teachings in a subservient position behind Paul. While I doubt that this is Farley’s intention (nor that of those who advocate this theology), it seems to me that more thoughtful reflection needs to be given to this concern.

That said, I think that Farley’s book (and that of others writing from this perspective) needs to be taken seriously, especially from those in the emerging church movement. If the emergent church movement does not find its life’s source in God’s grace, I fear it will become just another experiment in legalism. It might be a more socially conscious form of legalism, but it will be legalism none-the-same. In the long run, then, it will only serve to leave and new line of religious oppressed people struggling to do what they think God expects, rather than living with a powerful passion that genuinely transforms the world.

If you’d like a copy of Andrew’s book, click here:The Naked Gospel: Truth You May Never Hear in Church

This blog is also posted at http://viralbloggers.com/2010/02/the-naked-gospel-by-andrew-farley/

Snow covers the ground in Richmond, VA.  The Patterson Avenue Baptist Church was unable to meet for worship this morning.  Thanks to internet, however, this mornings sermon and some of the planned music is still available.  Listen to Dr. Nieporte and the Nieporte family as they complete the Advent season of messages, titled: “Songs of the Season!”  Today’s sermon is titled: “Jingle Bells!”   

Click here to listen

If you are asked, please use the following code:  39949776

To hear other sermons in this series, please visit http://pattersonavenuebaptist.com

Michael Serving Food To The Homeless

“Dad, can you raise my allowance?” my son Michael asked.

“Why do you need an increase?  What are you planning to buy?” I replied.

“Well, I do need to buy you a Christmas gift!”

During Advent we think a great deal about giving gifts.  Sometimes we even talk about giving gifts to God.  There are special mission offerings, gifts for the poor, final acts of stewardship before year’s end.  We speak of doing for and giving to God a great deal during Advent.

In reality, though, it’s like my son asking me to increase his allowance so he can get me a gift.   Everything we do or give to God was already paid for by God’s grace.  Remember that when you see baby in the manger or a cross in front of a church.  The gift of God through Jesus makes all of our giving possible.  We don’t give or do to earn God’s favor, we give and do because (through Christ) we have been favored by grace.

Andrew Young, former U.N. Ambassador, Mayor of Atlanta, and close friend of the Reverend Martin Luther King, Jr., is also an ordained minister in the United Church of Christ.  He once told a group of ministers how delighted he had become when his eldest daughter became active in her local church.  With each deepening level of her involvement he became more and more pleased.  But one day she announced to her parents that she was going to join the ministry of Habitat for Humanity to build homes for the poor in Uganda.  This was not too many years after the fall of Idi Amin, and Uganda was still a very violent country.

Andrew Young confessed, “I tried to talk her out of it.  I mean, I wanted her to go to church, to find a nice Christian man to marry, to develop a relationship with God and settle down.  But, believe me, I didn’t have anything like this in mind.  I didn’t intend for her to go so far with it.  I mean—Uganda!  But she said she felt called!”

 We bring our children to church because we want them to grow up to be polite and respectable individuals.  We want them to be subdued, tamed, civilized, settled.  We need to be careful.  We might not be prepared for the consequences.  The church can be a dangerous place for a child to hang out.  They just might hear and respond to the word of the Lord.

This is a really fun video with a nice message.

Please leave a comment here on the site sharing your thoughts.

The ugly dog has been returned to his home.

 As it turns out, he wasn’t a hairless Chiwawa, but a Chinese Crested.  Whatever the breed, there’s no denying that this was one ugly dog.  Even the owners agreed.  They heard about our search and stopped by this evening, overjoyed to have found their dog. 

 “It’s so ugly it’s cute!” they said.  Actually, that’s the sentiment heard from many who saw this little dog’s picture. 

 Our cat hated this little dog.  I can’t really say that I blame her one bit.  From her perspective, this was not really a dog, but rather a mouse on steroids.

 As it turns out, the dogs name was “Pike.”  Really?  “Pike!”  Okay, it’s their dog.  But I thought my wife’s name was better.  We called him “Harry!”

 In any event, he’s been returned home.  He was missed by his family and obviously well loved.  That’s probably what made him so cute.  Love has a way of making something special – even out of an old ugly dog.

 “This is love,” the scripture’s say.  “Not that we love God, but that God loved us!”

 “While we were yet sinners, Christ died for us,” says another verse.

 Even when we are broken down and uglied by our own sin and the sins of the world, God’s love steps in and somehow makes us adorable and acceptable.

Best wishes to any other ugly dogs out there.

We found a dog today. It’s an ugly, hairless, Chawawa (not even sure if I am spelling that right.

Don’t believe it is ugly? I am attaching a picture.

Anyways, if we have animal control come and get the dog, it becomes the property of Henrico County. At that point, if unclaimed, it receives a “death sentence.”

That said, I do NOT need another dog. We have two dogs already – plus a cat, two birth, and two children. So, we are temporarily hosting it at our house. My children are visiting the neighbors, in search of its family. It’s a sweet dog, so it must come from a nice home.

If we can’t find the home in a week, we will be looking to adopt it out to a nice Richmond family.

Being that this is a hairless dog, I thought about contacting President Obama. Sasha’s allergy would make this a perfect first pet. But the Obama’s already have a dog and – well – the President probably would not want an ugly dog like this anyways.

So, if you would like to adopt an ugly dog, as an act of divine grace for one of God’s creatures, just let me know.

That’s how we got our last dog. He’s kind of ugly too. Now he’s a part of the family. This little ugly dog could be your new next best friend.

If the church is merely a place where a nice respectable person stands in front of other nice, respectable people and urges them to be nicer and more respectable, it is leading people down the wrong path.

Okay, so why are we here?