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Friday, April 24, 2015

STEWARDSHIP: God’s Way of Recreating the World (Steve Kindle) -- Review by Bob Cornwall

STEWARDSHIP: God's Way of Recreating the World. (Topical Line Drives volume 18). By Steve Kindle. Gonzalez, FL: Energion Publications, 2015. 44 pages

Every Sunday in my church one of the Elders will invite the congregation to consider their stewardship responsibilities. They may speak of the need to support the ministries of the church (though conveniently most leave out the fact that the pastor is a major expenditure), and perhaps they will expand the definition of stewardship to include our gifts and talents. The latter are non-monetary gifts, but they still largely benefit the congregation. Each year, in the month of November we will conduct a stewardship campaign. Normally I will begin and end the season with a stewardship sermon. I will talk about money but perhaps other elements of stewardship as well. We preachers dread the season of stewardship, because most of us don’t like to talk about money. Perhaps that is due in large part to the fact that we are the predominate beneficiaries of these gifts (that’s not a problem, it just uncomfortable to talk about). But is this all there is to stewardship?

My friend and Disciples ministry colleague Steve Kindle suggests that stewardship has a much broader definition. The subtitle of this little book (just 35 pages of text that can be read in about 90 minutes) hints at the breadth of this broader definition. Stewardship has to do with “God’s way of recreating the world.” Stewardship, as a biblical concept, is guided by our prayer to do the will of God on earth as in heaven. While churches are struggling with budgets, declining membership, and identity questions, while individual Christians are seeking closer connections to God and each other, Steve suggests that “stewardship, comprehensively understood and applied, will lead a congregation and individual Christians out of these problems and into mature and effective relationships and significant ministry” (p. 3). The way to do this is to think globally, to think in terms of our relationship to God in the context of creation. Rather than being a program of the church, stewardship becomes our lifestyle.

One of the key elements in this presentation, which could be transformative if taken seriously, is the message of Jubilee. Jubilee is Jesus’ own calling, as laid out in Luke 4, which picks up on the message of Isaiah 61, which is rooted in Leviticus 25. Jubilee is call for justice that lifts up the poor, the captive, and the imprisoned.

While stewardship messages often focus on giving, including tithing, Steve turns this message on its head. The question is not how much to give, but how much to keep. Wealth in itself is not the problem, it is the way it is understood and used. Are we hoarders or are we givers? Do we put our trust in God or in that wealth? Part of this conversation is rooted in the question of community, and how we not only understand it but practice it. That is, congregations are not teaching stewardship as a way of life. Our problem is that our culture is so individualistic, that we find it difficult to be in true fellowship with each other. True stewardship, however, has as its goal the development of a sense of community where we live our lives for the sake of the other. Thus, “when life is lived this way, everyone wins, and so does the earth.” He writes further that when we base our decisions on how they affect others, from family to the earth itself, “life will be lived on its highest level” (p. 28). If we continue to see stewardship as simply a program designed to benefit the institution then it will not lead to transformation. But, if we change our focus, something amazing might happen.

The book doesn’t have chapters in the traditional sense, but there are discernible sections that move us along toward the goal of seeing stewardship in its fullness. It closes with a stewardship sermon that takes up the insights and principles developed in the book to that point, including the principle of jubilee. For those of us who believe that government has an important role in bringing fairness to the world, Steve reminds us that as Christians, Jubilee is not a government program developed by politicians. It is a life we are called to live as followers of Jesus.

So, what shall we make of this little book? Could engaging with its message be transformative? The only way to truly answer that is to read it in community and ask the question of how we can move from stewardship as a program of the church to a way of life that calls for us to join with God in recreating the world. With that in mind, I would recommend this book be read in community, perhaps a small group or a bible study setting. It could be useful for church leadership to read (as a Disciple I’m thinking of our Elders who are charged with teaching on stewardship on a weekly basis).

There is a further benefit to be gained from broadening our understanding of stewardship—to do so can help overcome the belief among so many outside the church that all churches are concerned about is money. The offering we take, while essential to the ongoing work of the congregation, is not just a way of taking donations. It is more precisely a symbolic way of expressing our corporate commitment to joining in God’s work of recreating the world. To truly understand stewardship in this way can be transformative for church and Christian both, not to mention the earth!

Wednesday, April 15, 2015

From my publisher: "A Congregational Game-changer!"

My latest book is now available. It's on stewardship, but not about money! Check it out here:…/author…/steve-kindle/stewardship

If your congregation reduces stewardship to a few weeks before pledge Sunday, this book will help reorient your mission to partnering with God to recreate the world. Here's a little taste of it from the Introduction:

There is little disagreement that our world is as close to self-destruction as it has ever been, humanity included. It is unnecessary to list the wars, political conflicts, diseases, ecological disasters, and the like; we are all too familiar with a daily rehearsal of our plight. What there is little or no agreement on is the way out. How will we, as the human race, (homo sapiens, or “the wise humans”) find our way out of our mutually shared predicament and into a world of wholeness and abundance that the Hebrews named shalom? Is there any wisdom available to us that can lead the way?

Jews and Christians have at their disposal a wisdom that is comprehensive enough to meet the challenges of our time. We understand this wisdom to be a gift from God as we have received it through the Hebrew and Christian scriptures.  The only problem is that we have abandoned it long ago. At least we in the West have, who traded in our bountiful inheritance for a mess of meager pottage known as the consumerist society, and the promotion of the individual over the greater good for all.
This book is a challenge and an appeal. Its challenge is to reconnect with the ancient wisdom that first conceived of a world after God’s own heart. Its appeal is to take up the mission we pray so often, “Your will be done on earth as it is in heaven.”  God’s will for God’s creation is not hidden or kept solely for the initiate. It is not beyond the ability of the lowliest disciple or too inconsequential for the highest. To rediscover and then implement our sapiential heritage is not only vital, it is our highest calling as humans, and the way out of our current and continuing crisis.
It's a quick two-hour read, and only $4.99. Let me know what you think, and if it would be good for a congregational study.…/author…/steve-kindle/stewardship

Monday, April 06, 2015

Blogger Bob Cornwall Reviews My Book

I'M RIGHT AND YOU'RE WRONG: Why we disagree about the Bible and what to do about it (Topical Line Drives Book 16) By Steve Kindle. Gonzalez, FL: Energion Publications, 2015. 44 pages. 

                Why are there so many different Christian denominations and sects?  The easy answer is that while Christians generally affirm the authority of the Bible they disagree among themselves as to the meaning and the application of that text. While Billy Graham would often declare that "the Bible says" in reference to something he was trying to say or prove. The fact is, whatever it was he was trying to say it reflected not what the Bible “says” but his interpretation of the words of the Bible. Issue after issue has come up through the centuries and Christians have appealed to the Bible against each other.  Paedobaptists (those who baptize infants) have their texts, while believer Baptists (those who baptize persons upon confession of faith) have their texts.  Since I’m part of a denomination that practices the later, I’m a bit biased toward the biblical defense of believer baptism.
So, why do we disagree?  We can’t we just all read the Bible and agree to its meaning and move on?  Life isn’t that easy—just look at the different ways in which Americans read the U.S. Constitution. If you think that the Supreme Court simply reads the Constitution and applies it as it was originally intended without any bias present, then you may find it difficult to understand why we have all these 5-4 decisions that tend to be decided along ideological/partisan lines.  What is true there is true of the Bible. 

Steve Kindle takes up the challenge of trying to make sense of all of this in a very brief book that comes in at forty-four pages. While Kindle can’t cover every issue, he does provide the starting point for an important conversation about how we have come to read the Bible the way we do and how we might have more fruitful conversations as Christians.  He does this in two ways.  First he briefly takes us on a historical journey through attempts to read and interpret the Bible, introducing us to Origen, Augustine, Aquinas, Calvin, Luther, and more—all the way to the present.  He brings to the reader’s attention the various ways scripture has been read, from literal (face value) to allegorical methods. He also notes the development and influence of historical critical methodology. 
Having shared this history with us, he moves on to the question of why we so often disagree in our interpretations. With this he lifts up the question of world views.  Again he must do this briefly, but one’s world view will have important implications. Thus, if we accept an evolutionary understanding of the universe’s beginnings and development, including our own evolutionary development, then that will influence how we read and understand creation stories and texts, among other things. In this section he also notes theological starting points—from evangelical to progressive. Of course, these categories often breakdown when applied, but they give us a sense of theological foundations and the way they influence our readings.  Fundamentalists may read the Bible with a greater degree of flatness than progressives, who differ from liberals in that they may not be quite as committed to the dominant world view of the day.  Of course, there are Denominational differences to take into account.  Conservative Presbyterians and conservative Baptists will differ on certain issues, despite their conservative, even fundamentalist understandings.  The same would be true of liberals in both streams.
The final chapter addresses the important question of how we might address these differences in a way that will facilitate more conversation and better understanding.  The starting point here is humility and a willingness to listen to the other.  Steve writes:
Truly listening to each other is a difficult task because it makes us vulnerable. Listening at its heart is opening up oneself to the possibility of change. If we are not vulnerable, we are not really listening. Humility is the willingness to learn, the acknowledgement that not all is known, and the mark of a true disciple. [Kindle Locations 562-565].
If we start with humility, then the next step is to commit one’s self to reading the biblical story in its complete context. With this in mind, Kindle offers these suggestions as a guide to our conversations:

  •  Adopt a prayerful attitude of listening to scripture: you are the disciple, it is the teacher. 
  •  Be open to discovery: Don’t tell the Bible what’s there; discover it for yourself. 
  • Leave assumptions aside.   
  • Reserve your judgment: Hold your conclusions tentatively and mull them over for a period of time before camping on them.  (Kindle Locations 616-627). 
If we can keep in mind these guidelines, then the final thing is to agree to live together despite our disagreements.  It is easier, of course, to be part of a denomination or congregation where everyone agrees on everything, but that may mean missing out on important insights. Serving as I do a congregation that has a pretty wide array of views makes for an interesting life, but perhaps that is a healthy place to be. 
It is important, as Kindle makes clear, that we acknowledge our biases when we come to the text. If we can do that then we might be able to move forward in fruitful dialogue. That might not end the differences, but at least it might lead to understanding. It may also allow us to be more attentive to the text of Scripture and its implications for today.
Steve Kindle has done us a great favor by putting together this book.  It’s brief, as are the other books in this series (I’ve contributed three of my own to the series), which are designed to be under fifty pages in length. Because it is brief it doesn’t exhaust the topic. There is plenty of opportunity to explore these issues further.  That said, it is a good place to start.

In conclusion to this review, let me say that I’ve known Steve Kindle for more than a decade. We don’t agree on every issue, but we’ve had many fruitful conversations. We’ve wrestled with texts together, suggesting different ways of reading the text. Sometimes I’ve offered a convincing perspective, sometimes he has. Often we end up agreeing to disagree. Steve and I both started out in very conservative contexts – he among the conservative wing of the Churches of Christ, while I was a conservative evangelical/Pentecostal. We both moved left, though in some ways he’s moved further left than have I.  Both of us agree that we need to listen to a wide spectrum of views, even as we hold to our own deeply held convictions.  So, what Steve and I have done in our conversations down through the years, he is suggesting that others can do as well.  In the end, we do need each other. Take and read; you will be blessed as a result. 

Tuesday, March 24, 2015

No, I Do Not Accept Your Apology, Dr. Bob Jones reports on a significant apology from one of the most outspoken anti-gay leaders in America.

Thirty-five years ago, Dr. Bob Jones III, grandson of the founder and current chancellor of Bob Jones University, made this statement during a White House protest:
"But it would not be a bad idea to bring the swift justice today that was brought in Israel’s day against murder and rape and homosexuality. I guarantee it would solve the problem post-haste if homosexuals were stoned, if murderers were immediately killed as the Bible commands."
Dr. Jones finally attempted an apology with these words:  
"I take personal ownership for this inflammatory rhetoric. This reckless statement was made in the heat of a political controversy 35 years ago. It is antithetical to my theology and my 50 years of preaching a redeeming Christ who came into the world not to condemn the world, but that the world through Him might be saved. Upon now reading these long-forgotten words, they seem to me as words belonging to a total stranger — were my name not attached. I cannot erase them, but wish I could, because they do not represent the belief of my heart or the content of my preaching. Neither before, nor since, that event in 1980 have I ever advocated the stoning of sinners." 
BJ Unity, a movement in support of LGBTQI people who are harmed by Bob Jones University and other Fundamentalist Christian organizations, accepted his apology with this statement:
"We are grateful that Bob Jones III has taken responsibility for these words; words that have caused deep harm for many more people than any of us knows. This means a lot to us because it represents the beginning of a change in the rhetoric and conversation." asks if its readers accept this apology. I do not and here's why. The entire statement of Dr. Jones is all about Dr. Jones. He regrets these words because they don't represent him, they are in opposition to his theology, he never preached such a sentiment, he wishes they could be erased. Nowhere in his full statement is any forgiveness even asked for. It is a statement of personal regret. 

But here's the main reason for not accepting this "apology." There is not one word in the full statement that addresses the LGBT community or even begins to acknowledge the tremendous harm  begun thirty-five years ago that continues to this day. Not one word. When he finally gets around to the supposed apology, here's what he wrote:
"I apologize for the reflection those remarks bring upon Jesus Christ, Whom I love; Bob Jones University, which I have loved and served; and my own personal testimony."
There you have it. His victims are invisible to him and remain outside his purview. The real people who initially bore the brunt of his remarks and their successors today remain invisible to him. His apology needs to be addressed to the very people he threatened with stoning. Until that happens, I'm sorry, Dr. Jones, I can't accept your feeble effort to redeem your conscience. It's too little, too late; not just for me, but mostly for your victims.

Monday, March 23, 2015

Dr. David Alan Black Reviews My Book

I just finished reading Steve Kindle's new book, I'm Right and You're Wrong: Why we disagree about the Bible and what to do about it.

"The current landscape of biblical disagreement is literally worldwide," bemoans Steve, adding, "Many of us think our way is superior to most, if not all" (p. 1). He's right of course. I often ask my students this question: "If we have a perfect source [the Bible] and a perfect teacher [the Holy Spirit], then why do we disagree among ourselves so often?" The answer is obvious: It is we who are not perfect. None of us ever thinks perfectly logically, nor is any one of us ever completely filled with the Spirit. As Steve notes, "Reason is never 'pure' reason; it is always a product of how we perceive logic" (p. 17). 

What to do then? The book concludes with many helpful suggestions, a few of which I mention here (my words, not his):

  • Be aware of our own attitudes and presuppositions.
  • Recognize that some disagreement is inevitable.
  • Let humility guide the discussion. Always.
  • Read Scripture in light of its historical context.
  • Let the Holy Spirit be our guide.
  • Be open to change and even correction.
  • Be willing to agree to disagree for the sake of the Gospel.

Steve notes that the goal is "...not to appear scholarly, or erudite, or to win arguments, but to follow Jesus as a faithful disciple" (p. 36). And that is a point, I think, on which all of us can agree. 

[Enegion Publication's] series is called Topical Line Drives. This one hits it out of the park.

Dr. Black is a world-class Greek scholar and author of one of the most popular texts in seminaries.  He teaches at Southeast Baptist Theological Seminary in Wake Forest, North Carolina.  His interest in my book is humbling.  Here's the link to his blog: You'll have to scroll down a ways, or use Ctrl f and search for Steve Kindle.

Friday, March 20, 2015

Check Out My Latest Book--Please!

As of last week, my new book, I'm Right and You're Wrong: Why we disagree about the Bible and what to do about it, was published by Energion Publications. Although it isn't specifically about LGBTQI issues, it goes a long way in explaining how people can, and do, differ on major biblical issues. Here's a little of the Introduction:

How many times have you had a conversation with someone that involved a disagreement over the Bible? And how many times have these conversations led to interruptions of friendships or even extended family disputes? Some of these disputes have split congregations. Even the more mild disagreements can leave us perplexed.  Why is it that something so plain to one is so obviously unconvincing to others? This often leads us to search for ways to convince others through honing our interpretive skills, doing elaborate word studies, consulting scholarly commentaries and the like.  In the end, however, people don’t easily change their minds, and we are left to wonder why. 
This book differs from most in that rather than looking at how to interpret the Bible properly, we’ll examine the sources of disagreement among interpreters.  We all have our own ways of trying to understand the Bible and they are close to our hearts.  Many of us think our way is superior to most, if not all.  But we will not venture into who is right and who is wrong in our interpretations.   What concerns us here is why we interpret the way we do and what our attitude should be toward those with whom we disagree.
It's a short book. The average reader will finish it in about two hours. It's part of the Topical Line Drive series. The publisher describes books in this series as "direct and to the point...designed to demonstrate a point of scholarship or survey a topic directly, clearly, and and quickly."

There is now and always has been serious disagreement among Christians. This will likely never change. Disagreement isn't a bad thing; it helps us think through our own positions, and reminds us that no one is capable of getting everything right. The problem with disagreement comes when we are so convinced of our own rightness that we diminish and even disdain all other interpretations. This book is an effort to understand how disagreements can be useful in bringing people together, not tearing them apart. It explains why we disagree, that it's almost impossible for any two people to see things exactly the same, and why humility is our best partner in interpretation.

To see more about the book and how to order, here are a few links:
Energion Publications
Amazon Books
Barns and Noble and Nook

It's available in softcover ($4.99) and in the Kindle Reader format. ($.99)
Let me know what you think.

Monday, January 27, 2014

Let's Not Try to Pretty-up the Bible

Although I will comment on timely issues that affect the LGBT community, mostly I flatter myself by contributing what might be called (at least by some) "think pieces." These are efforts to reframe or clarify issues of importance. By providing a different angle or detecting a nuance, we might be able to rethink a formerly held belief or position. At the very least, I hope to generate comments from other thinkers for our mutual benefit. Today's post is a case in point.

Ever since translating the Bible began, from the Septuagint to modern translations, translators have obscured certain passages for a variety of reasons. Euphemisms abound. In the Hebrew Bible, the penis is referred to as "thigh," and of course, we're all familiar with "knew" as the substitute for sexual intercourse. In the New Testament, you'd never know that menstrual rags or castration are meant by "filthy rags"(Isa. 64:6) and "I would they were even cut off which trouble you." (Gal. 5:12)  The NRSV actually says, "castrate themselves."

There has always been a sensitivity by translators to tone down for propriety sake the very earthy parts of the Bible. But when it comes to actually changing the meaning of the texts, I will protest.

Inclusive language, that is, the intentional use of "gender neutral" language, has generally been around since the 1960s. It first showed up in the churches as efforts to take the masculine meaning away from the concept of God. So instead of "God, when he...," for example, we hear "God, when God...," and the like. This is a very important move as we know that 1) God has no gender, and 2) worlds of meaning are created by words. The world created by "God, he..." easily became a world in which the male is elevated over the female. I am all for the use of gender neutral terms for God in all church settings including sermons, liturgies, and conversations. But when it comes to inclusive language in Bible translations, I must object.

Inclusive language efforts try to take the offending aspects of gender and neutralize them. This goes beyond pronouns for God and includes "Parent" for "Father", substituting "members" for "brothers" when the entire congregation is meant, "they" replaces "he or she," and the like.

Certainly this is a wholesome effort, but it actually makes the Bible less understandable and much less useful. How can that be?

Since these efforts generally come out of the more progressive side of the church, the interest goes much farther than merely inclusive language. They recognize that Jesus' message of a God of love often gets lost in the mix of competing images. So they go about "helping" the Bible represent good theology. We'll see how the Inclusive Bible does this in a moment, but first here's 1 Corinthians 14:34-35: (New American Standard Version)
The women are to keep silent in the churches; for they are not permitted to speak, but are to subject themselves, just as the Law also says. If they desire to learn anything, let them ask their own husbands at home; for it is improper for a woman to speak in church. (NASV)
I chose the NASV here because it is a well-known word-for-word translation to the point of being wooden. Anyone reading these verses would come face to face with biblical patriarchy (the family/state system of male dominance and subjection of women). Patriarchy is a biblical fact that runs "from cover to cover." Occasionally there is pushback such as Galatians 3:28, yet patriarchy is the dominate setting. Elders and deacons must be the husbands of one wife, making women ineligible to hold church offices in the "Pastoral Epistles." When the original 12 disciples had to replace Judas, the qualifications made sure a man was chosen. On and on we could go, but you know all this.

So, in an effort to combat the patriarchy of the Bible,and especially its negativity toward women, the Inclusive Bible takes it head on. Here's their translation of 1 Corinthians 14:34-35:
Only one spouse has permission to speak. The other is to remain silent, to keep in the background out of respect, and to wait his or her turn.
Surely this is the way we wish the Bible really had it, but it isn't. This is not how the original audience heard this text. Paul explicitly demands that women remain silent in church; this says exactly the opposite  Even though the original sense offends many modern sensibilities, it's the real Bible. The Inclusive Bible is merely wishful thinking. Unfortunately, most of the recent translations offend in this regard to one degree or another. The intention is honorable, but the result is devastating to biblical understanding.

Perhaps a couple more illustrations of how some translations obscure troublesome passages would be helpful. Here's Matthew 18:15-17 from the New Revised Standard Version:
If another member of the church sins against you, go and point out the fault when the two of you are alone. If the member listens to you, you have regained that one. But if you are not listened to, take one or two others along with you, so that every word may be confirmed by the evidence of two or three witnesses. If the member refuses to listen to them, tell it to the church; and if the offender refuses to listen even to the church, let such a one be to you as a Gentile and a tax collector. (NRSV)
"Member" here is literally, "brother." "Member" suggests that Matthew's church made no distinctions in disciplining males and females. This is, of course, how many would like for the church to conduct itself in all things. However, "brother" displays the actual situation where men stand in judgment of men. The disciplining of women fell to their fathers, husbands or brothers. But all of this is lost in the cleaned up version.

One more. One of the arguments that literalists make to oppose the Theory of Evolution is that Genesis 1 uses a phrase meaning reproduction is "after their kind," which is correctly translated. They take this to mean that all the species were created at once and that there could be no evolving of one into another. (Which, by the way, segregationist used "after their own kind" to argue that the races shouldn't intermarry.) So the NRSV translates it as "of every kind," which opens the door for natural selection.

We don't want to leave people with the impression that the Bible is not a worthy companion to help us find God and lead worthy lives. But we do want to warn that reading the Bible is not an easy thing, like reading the morning newspaper. We must learn to differentiate between the culturally derived aspects of the Bible that made sense in that day, but no longer makes sense for us. Someone once said that reading the Bible is like eating watermelon: you have to spit out a few seeds along the way.

When Paul said to "greet one another with a holy kiss," it's perfectly fine to give a hug or handshake today, instead. When in their culture women were subordinated, they are now free in ours. We are living into Paul's inclusive vision of Galatians 3:28 that
There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus. 
So, let's not try to pretty-up the Bible.

First, it's always better to deal with reality than what we would prefer reality to be. Sweeping the problems of the Bible under the rug accomplishes nothing. If you think that cleaning up the offending passages will cure literalists from enforcing patriarchy in their churches, think again. There will always be the King James Version.

Second, if we don't know that the Bible encourages patriarchy, tolerates slavery, subordinates women, and generally represents an outdated worldview, scientifically and otherwise, we lose the fact that it is the product of human beings. Yes, human beings who wrestled with what it means to be human in the presence of the Divine, but human nevertheless. That we can stand in judgment over the Bible comes from listening to all of it, warts and all, and learning to pick the wheat from the chaff. It doesn't take much to see that the "inerrant Bible" is a fiction, but not if it's cleaned up before we get there.

Third, the answer to the problem is not rewriting the Bible, it's in doing good theology. Perhaps knowing that even the original didn't always get it right will help us to understand our human attempts are also fraught with error and subject to revision as others look over our shoulders and make our paths straighter.

So let's live with the Bible as its authors intended. We can handle the seeds just fine.