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Mondays With McLaren: "Introduction" to A Generous Orthodoxy
You may not be a Christian and wondering why anyone would want to be. The religion that inspired the Crusades, launched witch trials, perpetuates religious broadcasting, presents too-often boring and irrelevant church services with schmaltzy music – or else presents manic and overly aggressive church services with a different kind of schmaltzy music – baptizes wars and other questionable political programs, promotes judgmentalism, and ordains preachers with puffy haircuts (and others who are so superficial as to complain about puffy haircuts or whose baldness makes the complaint seem suspiciously tinged with envy) . . . it doesn't make sense to you why anyone would want "in" on that.
…And so begins Brian McLaren's controversial book, A Generous Orthodoxy. Provocative as usual, McLaren often sounds more like an opponent of Christianity (or at least some strains of it, particularly those of the Fundamentalist or Evangelical kind) than an adherent of it. Still his description is marginally accurate and likely at least some what reflective of those to whom he says he is writing. But this group is but one among five that he addresses in his introduction and believes might be reading his book. Along with non-Christian seekers, struggling Christians, Christian leaders looking for information on the Emergent movement (uh…I mean, conversation), those "looking for dirt so [they] can write a hostile review," and new Christians are those who McLaren believes will be most drawn to his book.
The most striking thing about McLaren's categories, looking at them from a perspective of having read the book in its entirety, as well as quite a few reviews of the book, is that the only group he appears to have been correct about appealing to is those "looking for dirt." In fact, McLaren's main audience seems to be his most ardent fans, those who are already well-versed in the Emergent conversation and who are fluent in the "post-" language (as in post-modern, post-Christian, post-Evangelical, post-foundationalism, etc.). Most of the reviews I read came from either these sorts of folks or those who called McLaren everything from a liberal to a pagan in systematically trashing the book. I doubt, given the title and subject matter of the book, that McLaren was able to reach new Christians, struggling Christians, and especially non-Christian seekers.
The book revolves around a key principle that is McLaren's rather oxymoronic title, "Generous Orthodoxy." Springboarding off of C.K Chesterson's classic, Orthodoxy, and borrowing the term from Hans Frei (via Stanley Grenz) who says, "My own vision of what might be propitious for our day, split as we are, not so much into denominations as into [liberal/mainline and conservative/evangelical] schools of thought, is that we need a kind of orthodoxy which would have in it an element of liberalism . . . and an element of evangelicalism," McLaren explains that:
This generous orthodoxy does not mean a simple merging, mixing, conflating, or reconciling of the two schools of thought, though. Rather it disagrees with both regarding the "view of certainty and knowledge which liberals and evangelicals hold in common," a view Grenz describes as "produced…by modernist assumptions." Grenz adds that this generous orthodoxy must "take seriously the postmodern problematic" and suggest "the way forward is for evangelicals to take the lead in renewing a theological 'center' that can meet the challenges of the postmodern…situation in which the church now finds itself."I find this concept rather interesting, but somewhat naïve. McLaren undoubtedly understands the fraction between liberalism and evangelicalism, yet he often chooses to ignore the divide and instead focus on what each can bring to the table -- a noble gesture for sure. But, unfortunately while liberals can learn a great deal from evangelicals, and vice-versa, there remains a theological gap that cannot be filled merely by coming together underneath the name of Jesus Christ, especially given the fact that the two sides cannot agree on what Christ did on earth, let alone what He does in the lives of Christians today. The centrality of the Gospel is the foundation upon which any "generous orthodoxy" must be built, not upon the idea that both strands of Christianity are simultaneously both right and both wrong and that acknowledging this fact and learning from one another alone will bring fellowship and camaraderie under Christ. It is not "generous" to allow one to die in their rejection of the deity or bodily resurrection of Christ, nor is it orthodox to believe such is an appropriate expression of the Christian faith. The Gospel, when tainted by an acceptance of willful sin and a rejection of the Bible as the sole authority for the believer in matters of faith and life, ceases to be the Gospel of Jesus Christ and could just as well be the Gospel of Buddha or the Gospel of Mohammed or even the Gospel of Scientology.
But yet within greater Evangelicalism, this concept can and should be employed for the furtherance of the Gospel. A great example of this is the recent "Together for the Gospel" Conference held here in Louisville a little less than a month ago. The speakers and conference-goers ranged in tradition from Anglican to Presbyterian to Southern Baptist and even to Charismatic, yet they all enjoyed fellowship under the banner of the Gospel message. They did not, however, pretend that they had no differences, even often celebrating them through jokes and jabs aimed at one another's theological nuances. But after reading McLaren's book, it seems apparent that this sort of "generous orthodoxy" is not what he has in mind, but rather the kind that has to ignore glaringly different perspectives on salvation, eternal life, Hell, Trinitarian (or non-Trinitarian) theology, sin, and even the events of the life of Christ. Fellowship that exists in such an environment is not true fellowship, but rather simply a denial that true fellowship is necessary for unity.
In examining how this plays out, notice how two vastly different groups handle the idea of a confessional statement. On the one hand, the Emergent conversation, most of whom would be ardent supporters of McLaren and his concept of "Generous Orthodoxy," has recently had some discussions regarding devising a doctrinal statement. Tony Jones, considering the possibility, issued a statement on the Emergent-Us website from LeRon Shults on why affirming any doctrinal statement "would be unnecessary, inappropriate and disastrous." Contrast that with a statement issued by those involved in the "Together for the Gospel" Conference spoken of above. It is a list of 18 Articles on which all involved can agree upon. The statement builds upon the solid foundation of the Gospel, yet includes ample freedom for disagreement between traditions and denominations of the Christian faith. Call me crazy, but the term "Generous Orthodoxy" seems be embodied much more by the TG4 folks who are able to honestly examine their differences and celebrate their similarities than by those of the Emergent stripe who feel such an undertaking would be "disastrous," despite the Early Church's numerous confessional statements (which later came together as creeds). In the end, I think McLaren's concept is a noble one, but without the right foundation, fails to meet up to its standards of being BOTH generous and orthodox.
Next week, we examine McLaren's own critiques of his book set forth in "Chapter 0" and discuss why he wrote this chapter and if he is right about the book's shortcomings.
Bible, Books, Christianity, Emerging Church, Emergent, Evangelicalism, McLaren, Ministry


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There are four more chances to see "The Odd Couple" presented by the Sheridan High School Drama Club. The women's version will be on the SHS Sue Henry Auditorium Stage at 7:30 pm Nov. 8th and 10th while the men's version is at 7:30 pm the 9th and at 2:00 pm the 11th. Here the Costazuela brothers arrive for dinner with Olive Madison, on the left, played by Erin Henry and her roommate Florence Ungar played by Mariah Olesen. The arriving Manolo Costazuela played by Thomas Field kisses Florence's hand as his brother Jesus Costazuela played by Levi Shumaker looks on. Several photos from the men's version can be seen at: http://www.sheridanmedia.com/pic... or in the Area Happenings at: http://deerrungraphics.com

subset: commoncrawl


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|San Diego, Calif.
As a sophomore (2013): Competed with the varsity eight in all 11 spring races, and helped the boat to an 8-5 dual-meet record…sat in the six seat with the varsity eight on five occasions, the five seat four times, and twice in the seven seat…finished the season in the six seat…one of six Hornets to receive the National Scholar-Athlete Award, given to rowers with a 3.5 or higher cumulative grade point average.
As a freshman (2012): Competed for four different boats during the spring…those included the novice eight, varsity four, third varsity four and novice four…competed with the novice eight in every spring race, sitting in the seven seat (four times), six seat (three times) and stroke seat (twice)…helped the novice eight to a 9-6 dual meet record, and a bronze medal at the WIRA Championships…stroked the novice four to a bronze medal at the season-ending Pacific Coast Rowing Championships.
Personal: A communication studies major…has a personal-best time of 7:21.2 on the 2,000-meter ergometer test.


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Event Location: Weber Music HallMarshall Performing Arts Center/Weber Music Hall
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Tickets: SFA Box Office, which is located in the lobby of the Marshall Performing Arts Center (MPAC). During the school year, the box office is open Monday through Friday from 10 a.m. until 4 p.m. Note: Hours vary during summer and holiday breaks. Please call ahead. Tickets may also be purchased at www.tickets.umn.edu or by calling the Theatre box office at 218-726-8561 OR the Music box office at 218-726-8877.
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In China, as in OECD Member countries, increased participation raises questions about financing and quality of higher education. It was therefore decided to undertake a review of these issues, using traditional OECD methods of work based on fact-finding missions and peer review mechanisms. This report will be presented at an international seminar co-organised by the OECD and the Ministry of Education of the People's Republic of China in Beijing on 12 and 13 July. The seminar will include workshops on developing capacities to mobilise and use diverse sources of funding; quality evaluation in a diversified system; labour market and the development of higher education; and, the role of higher education in strategies for regional development.
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Statement on Standards for Attestation Engagements
March 1986
American Institute of Certified Public Accountants
Attestation Standards
This Statement provides that an accountant who is engaged to issue or does issue a written communication that expresses a conclusion about the reliability of a written assertion that is the responsibility of another party should either examine, review, or apply agreed-upon procedures to the assertion in accordance with this Statement.
Specifically, the Statement —
a. Defines an attest engagement.
b. Provides standards for all attest engagements, which are a natural extension of (but do not supersede) the ten generally accepted auditing standards.
c. Makes explicit five preconditions for attest services to be per-formed:
• The practitioner has adequate training and proficiency in the attest function.
• The practitioner has adequate knowledge of the subject matter.
• There are reasonable measurement and disclosure criteria con-cerning the subject matter.
Copyright © 1986 by the
American Institute of Certified Public Accountants, Inc. 1211 Avenue of the Americas, New York, N.Y. 10036-8775 1234567890 AudS 89876
Issued by the Auditing Standards Board
and the Accounting and Review Services Committee


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I was invited to participate in a daily sketch blog, called the Month of Love. Each day, 20 different artists post a sketch or drawing about love. Sometimes there is a challenge for the day, sometimes it's up to the artist. It's a pretty fun exercise in creativity and makes sure you spend some time each day, drawing.
Here are some of my sketches:


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Note 1: It's not that this video is cut short. We checked, and the Root Sports broadcast cuts away from the super slo-mo JUST before the mascot goes beak-first into the dirt, in order not to miss the next pitch. Damn it.
Note 2: Yes, we know the Pirates have the best record in baseball. It's like a no-hitter. If too many people mention it, they'll lose 10 in a row.


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Dave White Profile
Dave White
Your Movies.com Man at the Multiplex
Dave White's first movie review was of the animated feature Snoopy Come Home. He was seven years old...Read full profile
Your Movies.com Man at the Multiplex
Dave White's first movie review was of the animated feature Snoopy Come Home. He was seven years old...Read full profile
And it plays out in real time. Read full review
Grae Drake Profile
Grae Drake
Movie maven about town
Grae Drake began her love affair with cinema as a wee bairn, as she spent every weekend corralling her friends over to the local...Read full profile
Movie maven about town
Grae Drake began her love affair with cinema as a wee bairn, as she spent every weekend corralling her friends over to the local...Read full profile
Five years long. Read full review
Critics scores range from 0 to 100, with higher scores indicating more favorable reviews.
out of 100
Metascore®Generally favorable reviewsbased on a weighted average of allcritic review scores.
Sometime around what I guessed to be the one-hour mark in The Five-Year Engagement, I checked my watch and honestly thought the battery had given out. Five years doesn't begin to tell the interminable tale.
Read Full Review
The story starts out well, then becomes contrived and goes on too long.
Nicholas Stoller and Jason Segel's latest collaboration offers a more relatable rom-com scenario while generating laughs that should still satisfy "Forgetting Sarah Marshall" fans.
A lively, original, and scattershot-hilarious ramble of a Judd Apatow production.
See all The Five-Year Engagement reviews at Metacritic.com
Pause for kids 15 & under
Apatow-produced comedy mixes romance, adult humor.
What Parents Need to Know
Parents need to know that The Five-Year Engagement is a Judd Apatow-produced romantic comedy that stars Jason Segel and Emily Blunt as a couple who finds that, the longer their engagement lasts, the more potential problems they discover, and the harder it becomes for them to follow through on matrimony. There's tons of innuendo and adult sexual references, an extended sex scene with multiple positions (though no graphic nudity), a few scenes showing men naked from behind, and plenty of risque language (including "f--k," "s--t," and more). Overall, though, the tone is more "heartwarming romcom" (with a dash of bawdiness) than outright "raunchy comedy," and the film has worthwhile things to say about grown-up relationships.
Messages: The movie's central message is that relationships aren't perfect, and nobody will be everything to their partner at all times. This dose of realism contradicts the dewy-eyed love that blinds many young couples on the path to matrimony, but it's important for adults to realize as their relationships evolve and mature.
Role models: Tom and Violet sometimes act childish and immature, but mostly they try to speak honestly about their feelings -- a tough but necessary part of being involved in a real partnership.
Violence: Some heated arguments and a few accidents involving a crossbow, a cleaver, and frostbite that feature grisly images of reasonably serious injuries (though the tone is light/humorous). Some scenes feature deer hunting. One man angrily threatens another with bodily harm, chases him down the street, and then takes a few swings at him, though it's not really much of a fight.
Sex: Many scenes with romantic/passionate kissing. Several others show couples engaged in sex, though there's no graphic nudity (but one extended sequence includes yelling, thrusting, and multiple positions). One male character's naked backside makes several appearances, and one cooking scene shows him wearing an apron decorated with a lifelike drawing of a nude male physique. Tom fakes an orgasm in one scene, and there's a scene in which his brother uses a carrot and sour cream to simulate the act of masturbation. Plenty of suggestive talk, including a man who says he deserves to get "super laid."
Language: Frequent swearing includes many uses of "s--t," "f--k," "ass," "d--k," "t-ts," "bitch," "c--t," "damn," "ass," "hell," "goddamn," and more.
Consumerism: Several people use Apple computers, and the University of Michigan plays an key role in the film. Zingerman's, a well-known deli in the school's hometown, has a big role in the film and is mentioned by name, repeatedly, and praised in glowing terms.
Drinking, drugs and smoking: Several scenes show people drinking at parties, at bars, and at other social events. A woman sometimes steels herself with a drink before difficult conversations. Some people get quite drunk on occasion and are later shown with hangovers or suffering from other problems related to overindulging.
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Some Will Depart from the Faith
4 Now xthe Spirit expressly says that yin later times some will depart from the faith by devoting themselves to zdeceitful spirits and teachings of demons, 2 through the insincerity of aliars whose consciences are seared, 3 bwho forbid marriage and crequire abstinence from foods dthat God created eto be received with thanksgiving by those who believe and know the truth. 4 For feverything created by God is good, and gnothing is to be rejected if it is ereceived with thanksgiving, 5 for it is made holy hby the word of God and prayer.
A Good Servant of Christ Jesus
6 iIf you put these things before the brothers,1 you will be a good servant of Christ Jesus, being trained in the words of the faith and of the good doctrine that you have jfollowed. 7 Have nothing to do with irreverent, ksilly myths. Rather ltrain yourself for godliness; 8 for while mbodily training is of some value, godliness nis of value in every way, as oit holds promise for the present life and also for the life to come. 9 The saying is ptrustworthy and deserving of full acceptance. 10 For to this end we toil and strive,2 because we have our hope set on the living God, qwho is the Savior of all people, especially of those who believe.
11 Command and teach rthese things. 12 sLet no one despise you for your youth, but set the believers tan example in speech, in conduct, in love, in faith, in purity. 13 Until I come, devote yourself to the public reading of Scripture, to exhortation, to teaching. 14 uDo not neglect the gift you have, which was given you vby prophecy when the council of elders wlaid their hands on you. 15 Practice these things, immerse yourself in them,3 so that xall may see your progress. 16 yKeep a close watch on yourself and on the teaching. Persist in this, for by so doing you will save zboth yourself and ayour hearers.
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This passion for God's Word is the driving force behind the translation of the ESV™ Bible. The English Standard Version™ does not try to "improve" on the original in light of today's culture or by using trendy language. Instead, the utmost care has been taken to express God's Word in English that most closely captures the meaning of the original, with understandability, beauty, and impact.
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Tag: House of Representatives
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Genealogy..a journey to the past present and future.
A blog from a poet that converges spoken word, post-minimalism, and electroacoustic noise
Saharet, Daphne Pollard, Constance Worth, Mary Maguire and others
Reviewing the best movies and series you've never heard of.
Spontaneous Blogger! Doze on Sunday @7 PM IST
Celebrating the golden age of Hollywood
all things darkly beautiful
Discovering the wonderful world of classic actresses and their beauty...
but our family, your family and who I think we are
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the light & dark side of classic film
Sweden's first supermodel and the actor David Niven's second wife
"Tiny little pieces of time they'll never forget"
Where old movies go to live
Photoshop tutorials for beginners to experts. Learn tips and tricks on how to use Photoshop for photo editing, manipulations, designs, and more.
Adventures in Genealogy
A family genealogy blog
A Southern California Native with a Passion for Adventure
Brought to You by a Former Nick-at-Nite and Current TCM Junkie!
"It's not what I do, but the way I do it. It's not what I say, but the way I say it. " -Mae West
Celebrating the movies our ancestors loved
Autobiographical fun in 10 minutes or less
Finding my Way Home
Collecting stories from family historians who are climbing their family trees and planning trips to where their ancestors actually lived!
Lives, Biographies and Sketches of my Family History
Researching, Preserving, and Sharing Genealogical Information For Future Generations
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A place for people who love silent film
solving family history one branch at a time.
A Blog About Chicago in the Roaring Twenties
Exploring the hometowns and legacies of Hollywood's Golden Age stars.
a fresh look at old films
A "Wannabe" Flapper blogging about Hollywood's Golden Era
A place to share thoughts on all the movies I can't stop watching, especially classic films.
The bee's knees of 1920's and 1930's film and pop culture
The ancestral journey of a Tyrolean Family
...a classic film and TV blog
Gathering Inspiration from the World of Classic Movies and the People who Lived It
watch, write, repeat
The family tree of the Corleonese mafia
Blogging my way through the career of Michael Caine one film at a time


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Since Ron Artest had his turn earlier, it's time for Kobe Bryant to return to heavy rotation. The NBA superstar and basketball diva is featured in the GQ Men of the Year issue. And as always Kobe looks like a million bucks. Damn him.
The editorial features a ridiculously fabulous Kobe in Dolce & Gabbana (top) and Tom Ford (below) including the Pharrell-inspired Tom Ford eyewear look. The editorial was photographed by Peggy Sirota who recently lensed the newly sexed up Zac Efron and Nate Gill for the same magazine.
On last night's Jimmy Kimmel: Fellow Laker Ron Artest—shirtless and wearing his "sexy" boxer shorts—described watching Kobe emerge from the locker room showers. "Steam was just coming from Kobe's body. Only Kobe can do that."
Kobe's megawatt smile and a few more images WHEN YOU JUMP.
Kobe in Giorgio Armani and Gucci. More in the magazine ...


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There are no user or entry fees for Old Spanish National Historic Trail. Nominal fees may be charged at some trail-related federal, state, or locally owned historic sites and interpretive facilities. Please visit the Passport Program web page for an interactive map and extensive list of places to visit by state. Contact information is available for each site to call and find out about fees.
The National Park Service is participating in the Interagency Pass Program, which was created by the Federal Lands Recreation Enhancement Act and authorized by Congress in 2004. Other participating agencies include the Bureau of Land Management, USDA Forest Service, Fish and Wildlife Service, and Bureau of Reclamation. For up-to-date information about these America the Beautiful passes, please visit the NPS Passes webpage. For purchasing, go to the USGS Store.
Last updated: January 7, 2020


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Forest Caledonian Trough Raised Bed 5'11x1'6 (1.8x0.45m)
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This range of carbon neutral raised beds is perfect for the environmentally conscious gardener ideal for vegetable plots if you are thinking about self sufficiency.
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Caledonian Raised Bed 90 x 90cm +£99.99
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This range of carbon neutral raised beds is perfect for the environmentally conscious gardener ideal for vegetable plots if you are thinking about self sufficiency.
All wood is pressure on these raised bed kits to ensure longevity.
Available in two sizes of square planters and a trough.
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Thursday, August 12, 2010
Tasty morsels
We've probably spent too much time sharing with you our Pollyanna-ish enthusiasm for the present and future of the Blue Jays. So to give you a rest and to cleanse your pallet from our sugary-sweet concoctions (and to give us a break from thinking), here are some other savoury bits of knowledge.
Birds of a feather: It scares us to think that we might have just about the same thought process as the Drunks' Dustin Parkes (we kid!), but his internal dialogue from the past couple of days pretty much sums up what we were thinking. Blerg.
Downs views: Drew picks up one of the loopier lines of thought brought up in his liveblog on Tuesday, which asked whether if the Jays might retain the services of Scott Downs in the future. Also, he put this Sam Cooke song in our head.
Overbay, over and out? MLBTR passes on the news that Lyle Overbay has passed through waivers. We've got a post brewing on his time in Toronto, how we've grown attached to him, and how he was like an endtable that occasionally brought the room together. (Note: Metaphors may change without notice.) It wouldn't surprise us at all to see him move before the end of the month.
Big TV numbers: The Star's Zelk notes that the Jays pulled in more than 760,000 viewers - roughly twice the normal audience - for Sunday's near no-hitter. The Jays have put up pretty good numbers all year, which may or may not be due to the new PPM ratings systems. It will be interesting to track those numbers in the next few years, as the Jays' worth to Rogers rests primarily in their value as a television property.
Sportsnet One, Sportsnet None? Speaking of Rogers and ratings, don't be surprised to see bulk of Jays games move to the new national service Sportsnet One. (They've already announced that 25 games for this season will head to the new service.) The unspoken second half of this equation is the question of how long the other cable companies will drag their feet on carrying the new service. So if you're on Shaw, ExpressVu, StarChoice, Videotron or whatever, don't say we didn't warn you that you might get frozen out of some coverage in the short term.
And one more Rogers gripe: Any chance that the kids at Rogers are going to get going and launch Baseball TV anytime soon? Or ever? Considering the availability of the Big 10 Network, CBS College Sports TV, Golf, Speed, Poker, Harness Racing, Fishing, and the league-run entities of the NBA, NFL and NHL, it would be nice to think that we just might have access to a 24 hour baseball channel in time for the long winter offseason.
8 comments:
I like the idea of the Jays on a National channel, rather than the regionals.
I dunno, just sounds better.
- August 12, 2010 at 11:16 AM
- Unknown said...
Re: Jays TV Ratings
I know people gripe about the lack of attendance this year, but I can bet you the Jays TV ratings are through the roof this year.
Either way, folks are still catching the Jays games - just not as many butts in the seats as they would've hoped. Those butts are parked on the couch eating some pork rinds or beef jerky (Meats Don't Clash!).
- August 12, 2010 at 11:18 AM
It will be interesting to track those numbers in the next few years, as the Jays' worth to Rogers rests as much in their value as a television property.
unfortunately this sentence needs yet another "as" in order to be syntactical.
- August 12, 2010 at 12:10 PM
- Tao of Stieb said...
Yeah, weirdly worded sentence. What can I say. They're not all golden.
- August 12, 2010 at 12:19 PM
kick save and a beauty, smooth recovery, stick the landing, etc.
- August 12, 2010 at 12:21 PM
- Ty said...
Crazy fact:
EE has a career .787 OPS in the major leagues. Over that same span (2005 to present), Adrian Beltre has an OPS of .784. Over Beltre's entire career (including his outrageous 48 HR season in 2004), he has posted an overall OPS of .789, still only two points higher than EE's career number.
- August 12, 2010 at 3:06 PM
- Peter DeMarco said...
If you believe This Article which excluded Blue Jay television viewership in it's rankings, the Jays may actually have the highest television ratings in all of baseball.
- August 13, 2010 at 9:56 AM
Yeah, it's great to have Blue Jays games on a national channel... unless your local cable provider in rural Ontario doesn't have access to motherfucking Rogers and their cock-sucking specialty channels.
- August 13, 2010 at 1:59 PM


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Folha de São Paulo (Brazil), December 21, 2011
Em Português
The coverage of the end of the Iraq War is yet another reminder of the horrible role that the major media plays in burying the truth, especially those truths most important to social progress. The Iraq War was a heinous crime from any human point of view. More than a million Iraqis are dead – most of the press couldn't even get that right, using underestimates that reduced this toll by a factor of ten. Millions were displaced, wounded, or otherwise had their lives ruined, and the country is still an awful mess. Some 4,500 U.S. soldiers were killed and tens of thousands wounded, more than a trillion dollars wasted – and for what?
For a war that was based on lies from the beginning, and that never would have been possible if not for the U.S. government and media convincing a majority of Americans that Iraq was tied to the September 11 massacres. And that Iraq had weapons of mass destruction, when in fact it posed no security threat to the United States or even its neighbors.
And why can't the press even report on the role of the peace movement in ending this war? Without this organized pressure on Congress and politicians, it is doubtful that George W. Bush would have even signed the agreement that mandated the withdrawal of U.S. troops, and questionable whether Obama would have lived up to it. The information is there for anyone who wants to look for it, but few Americans – or anyone else, for that matter -- will find it in the mass media that spews from their television or radio or daily newspaper.
These lessons could hardly be more important right now because the Pentagon, which has increasingly contested the authority of the President in our emerging Banana Republic, would like to establish permanent military bases in Afghanistan – as they tried but failed to do in Iraq. Defeating this ambition will be vital to ending the war in Afghanistan, since the other side will never accept it. Equally important, the Obama administration is preparing the groundwork for a war with Iran – repeating the pattern that Bill Clinton and then George W. Bush established in the long run-up to the second Iraq war. Creating false threats, promoting hostility, refusing to talk to its adversaries, imposing economic sanctions and attempted isolation – we have seen this movie before and we know how it ends. And the Republican presidential candidates are even more eager to pull the trigger: Newt Gingrich stated that bombing Iran's nuclear facilities would not be enough, and strongly implied that a war for "regime change" would be necessary.
The American people are generally opposed to war and have no love for empire, as polls show repeatedly. Ron Paul's rise in the Republican presidential primary, on the basis of his hard-line anti-war and anti-empire stance, is the latest example of these sentiments. But the foreign policy establishment has often managed to manipulate public opinion, sometimes just long enough to start a war that becomes difficult to end. They could never do this without the help of the mass media.


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How to install Java on Ubuntu
|DIFFICULTY strong>
|Basic - 1 | Medium - 2 | Advanced - 3 td>
|TIME REQUIRED strong>
|15-30+ min
|RELATED PRODUCTS strong>
|Linux-based VPS or dedicated servers
The Oracle implementation of Java is the reference implementation.
Before installing, you need to know if you're running a 32-bit or 64-bit installation of Ubuntu. Run the file command against the init boot startup file to determine its file type and it will report which of the two is installed.
This reports results like the following:
Next, visit http://www.java.com/en/download/manual.jsp and download the Linux release for your installation, either Linux for the 32-bit release or Linux x64 for the 64-bit version. Follow the instructions on the Oracle site. You'll download a file named something like jre-8u25-linux-i586.tar.gz (32-bit) or jre-8u25-linux-x64.gz (64-bit). The name may differ slightly.
Now, run the rest of the commands as root.
After downloading, create a place to store the unpacked version of what you've just downloaded. You may pick a different place if you wish to install it in a different location.
Next, unpack what you've downloaded into that directory:
After unpacking, you'll need to add "Java" to your path so it can be found when you need to run java. Add the following to /etc/profile, make sure to use the directory that was created when you unpacked what you downloaded. There will be a sub-directory specific to the version installed. Use that as your JAVA_HOME. Use your favorite text editor to edit the /etc/profile file.
Add the following to the bottom of file:
export JAVA_HOME
export PATH
The next time you login, you can check to see if you've configured your environment correctly. If you have, the following command will tell you what version is running. It should be the same as what you just installed.
Output should look like the following


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ALTAMONTE SPRINGS, Fla. – On a day that didn't start until an hour after it was expected to end because of rain delays, the Brandeis University had one potential comeback spoiled in extra innings and another derailed when their opponents caught fire at the 2014 University Athletic Association tournament. The Judges erased a 6-2 deficit to force bonus play against the University of Rochester before falling to the Yellowjackets, 10-6, in eight innings. Against Emory, the ninth-ranked team in the NFCA Division III poll, Brandeis fell behind 7-2 but clawed to 7-6 before the Eagles exploded for seven more runs in the sixth inning to earn a 14-6 walkoff victory.
In the opener, Brandeis (7-3, 1-3 UAA) was victimized by three costly errors, as eight of Rochester's 10 runs were unearned. UR (4-2, 1-2 UAA) had the first batter of the game reach on a miscue and converted it into two first-inning runs. Senior Melissa Nolan (Windsor, Conn./Loomis Chaffee) atoned for her error with a two-run single in the bottom of the frame that tied the game at 2-all. The Yellowjackets put some space between the teams in the third, scoring four runs after a two-out error that plated one run and extended the inning. With two runners on UR catcher Alyssa Murillo delivered a blast to left field for her second home run of the season.
Brandeis did not go quietly, scoring single runs in four of the next five at-bats. Rookie SS Liana Moss (Agoura Hills, Calif./Agoura) stroked her third career home run, going to left in the bottom of the third. Junior CF Amanda Genovese (North Haven, Conn./North Haven) drove in a run in the fourth and classmate and RF Anya Kamber (Sammamish, Wash./Skyline) knocked in a run in the fifth to cut the lead to 6-5. Genovese was the catalyst in the seventh inning when the Judges tied the score. With one out, she singled to left field and got all the way to third on a misplay by the outfielders. Sophomore Madison Gagnon (Westlake Village, Calif./Westlake) drove Genovese home to force extra innings tied at six.
In the top of the eighth inning, with the international tiebreaker not yet in play, as the UAA follows NCAA tournament rules waiting until the ninth inning, UR's Eleni Wechsler and Tiffany White both singled to lead off the inning against junior Nikki Cote (Shelton, Conn./St Josephs). Cote induced the first two outs of the frame on a bunt and a line-out, but coach Jessica Johnson's plan to intentionally walk UR senior Nina Korn backfired, when Brittany Grage single through the left side, producing three runs thanks to an outfield error. The 'Jackets tacked on another run from Tayler Fravel, taking the lead to 10-6 which would be the final scored after Wechsler retired the side in four batters to preserve the win.
The hitting star of the game for Brandeis was Nolan, who went 2-4 with two RBI. Genovese had three hits and a run scored Genovese had three hits in four at-bats, scoring one run and driving in another. Gagnon was 2-4 with a double and two runs scored, while Moss's homer was her only hit of the game. Cote suffered the loss, going five innings in relief, allowing four runs – two earned – in five innings.
In the nightcap against ninth-ranked Emory (22-1, 2-1 UAA), Brandeis jumped on top against Brittany File, with sophomore 3B Madison Sullivan (Dover, N.H./Dover) singling with the bases loaded and two away. Rookie LF Madison Hunter (Parker, Colo./Legend) drew a bases-loaded walk, the Judges' third of the inning, to give them a 2-0 cushion. EU All-American Amanda Cardys came on and got the last out of the inning. Emory got their scoring started in the second inning on a Hannah Sendel RBI to left-center field, but Cote limited the damage in that frame.
EU looked to put the game away with three runs each in the second and third innings. Emory 2B Claire Bailey drove in two runs and scored another in the second, and an error and two-run double from Emory CF Cortney Sugihara in the third made it a 7-2 game.
Once again, the Judges clawed back, getting three runs in the top of the fourth, as Gagnon knocked in one run and Kamber added a two-run home run, her first of the season and fourth of her career. That made it 7-5, and sophomore 1B Jordan Buscetto (Old Lyme, Conn./Old Lyme) singled home a run with two out in the fifth to get Brandeis within one. Kardys averted further damage with two strikeouts, and the Eagles closed things out in the sixth by scoring seven runs on six hits and three Brandeis errors. Sendel added a three-run home run in the frame.
Brandeis had three multiple hitters in the second game, with Sullivan going 3-3 with an RBI and a run scored; Kamber with a 3-4 performance with her home run, two RBI and run scored; and Buscetto at 2-3 with an RBI and run. Cote suffered the loss by allowing six runs (three earned) on five hits and three walks in two innings of work to fall to 2-2 on the season.
Emory, which had 14 runs on 16 hits, was led by Sendel, who was perfect at the plate, going 3-3 with two walks, a double, a home run and four RBI. The Eagles had five extra-base hits to just one for the Judges. Kardys improved to 14-1 on the season with 5.1 innings of work, allowing four runs on nine hits. She struck out three and did not walk a batter.
Brandeis starts the second half of UAA play tomorrow with a single game against 3-0 Case Western Reserve at 12:30 p.m.


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Jason Gonos and the Crimson are 3-1 at home, including 2-0 at Harvard Stadium this spring (Gil Talbot).
The Particulars
The Harvard men's lacrosse team, which enters the weekend 4-4 overall, hosts Michigan (1-8) in a non-conference game at Harvard Stadium Saturday at 1 p.m. The Wolverines are in their first season as a Division I program. The Crimson, is 2-4 in non-conference contests this spring, and is 3-1 in home matchups.
Series History
Harvard and Michigan have never met on the lacrosse field.
The Crimson has six games remaining in the regular season, including four Ivy League contests. The Crimson will also host Quinnipiac April 10 and Princeton April 21.
Strong Ivy Start
For the first time since 1998, Harvard is off to a 2-0 start in conference play, as the Crimson have opened the Ivy League portion of its schedule with wins over Brown (10-9 in overtime) and Dartmouth (15-10). The Crimson is tied with Cornell (2-0) and Princeton (2-0) for first in the Ivy League.
One of the Nation's Best
Senior Jeff Cohen continues to be an offensive threat for the Crimson and ranks with the nation's elite. Cohen entered the week tied for first in the nation in goals per game, averaging 4.0 per contest. Cohen also leads the Crimson and the Ivy League with 29 goals and 32 points.
Home is Where the Wins Are
Harvard has enjoyed the friendly confines of Cambridge Mass., under head coach Chris Wojcik. The Crimson has compiled an 8-3 record when playing on its home field under its current skipper, including a 3-1 mark this spring. In those 11 games, Harvard has outscored its opponents 136-100.
Four-Goal Outburst
In Harvard's 15-10 conference win over Dartmouth March 24, the Crimson tallied four goals within a 45-second span of the third quarter. Harvard, which enjoyed a one-minute non-releasable man-up opportunity against the Big Green, netted goals at 9:41 (Jeff Cohen), 9:16 (Cohen), 9:03 (Daniel Eipp) and 8:56 (Kevin Vaughan). The first three of those tallies were man-up scores.
Leading the Way
With 29 goals and three assists, Jeff Cohen paces Harvard's offense with 32 points. Daniel Eipp (17-12-29) and Kevin Vaughan (10-13-20) stand second and third, respectively, on the team in points. Keegan Michel has picked up 36 ground balls, the most on the Crimson, while Stephen Jahelka has seven caused turnovers.
Going Streaking
Jeff Cohen has scored at least one goal in all eight games this fall and has recorded a hat trick in six of those contests. He has moved to a tie for third in Harvard history in goals with 123 in his career. Cohen posted a career-best with 34 goals as a freshman in 2009 and has already notched 29 goals this spring. Over the course of his career, Cohen has amassed 143 points (123-20-143), good for 12th in the Harvard record books.
Harvard sits in a first-place tie in the Ivy League with Cornell (2-0) and Princeton (2-0). Cornell boasts the conference's best overall record at 6-1 and is ranked No. 3/4 in the national polls.
In other games involving Ancient Eight teams this week, Brown hosts Princeton Saturday, Yale welcomes Penn and Dartmouth hosts Cornell. The Crimson will also return home to face Michigan Saturday afternoon.
They're Honored
After scoring a total of 10 goals, including five against Duke March 10 and five against Brown March 17, Jeff Cohen was tabbed the Ivy League Co-Player of the Week March 19. Cohen was also selected as the Inside Lacrosse Nike National Player of the Week and the COOP Athlete of the Week. After amassing seven points (4-3-7) in a 15-10 win over Dartmouth, Daniel Eipp was named NEILA Player of the Week, March 27.
Faceoff Specialist
The Crimson has won 105-of-187 faceoffs (.561) this spring. Keegan Michel has earned victories on 86-of-141 (.610 faceoffs), which ranks him fifth in the nation entering the week.
Crimson In the Commonwealth
Harvard will play nine games in the Commonwealth of Massachusetts this season. The Crimson currently boasts a 4-2 record in the state, with wins over Vermont (home), Holy Cross (road), Brown (home) and Dartmouth (road).


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Fitting the pieces of the Bible together
Religion | An excerpt from John Frame's Systematic Theology
by John Frame
Posted 5/03/14, 03:05 pm
In 1976 I publicly professed faith in Christ, was baptized, and joined a church, believing what I read in the Bible but not understanding much about how things fit together. A year later a trustworthy minister walked me through a seminary bookstore and told me I needed to buy Louis Berkhof's Systematic Theology, John Calvin's two-volume Institutes of the Christian Religion, and Charles Hodge's three-volume Systematic Theology—so I did, 1-2-3, spending more than I should have in terms of my budget at that time.
They were excellent investments. Berkhof was so hugely useful that many moves later I've held onto it, although it's now available for free online. Calvin was terrific and Hodge was helpful, and both now are available online for free at several places, including the Christian Classics Ethereal Library (Calvin and Hodge).
How then should you spend the money you have undoubtedly set aside for deep theological study? Wayne Grudem's 20-year-old Systematic Theology (Zondervan) is excellent, and with 400,000 copies in print, many people already know of it. I haven't seen it online for free, but if you like to listen rather than read, 117 podcasts of Grudem's systematic theology lectures are available for free at Apple iTunes or Monergism.
The systematic that you may not be aware of is John Frame's new Systematic Theology: An Introduction to Christian Belief (P&R Publishing, 2013). So far I've just dipped into it, and have learned something each time. It comes highly recommended by John Piper and many others who are much more discerning than I am. As Piper put it, "Few in our day champion a vision of God as massive, magnificent, and biblical as John Frame's. For decades, he has given himself to the church, to his students, and to meticulous thinking and the rigorous study of the Bible." And now, he gives himself to you. We're glad to post Frame's first chapter here. —Marvin Olasky
Chapter 1: What Is Theology?
Theology is full of definitions of things. One of the useful features of a systematic theology is that you can turn there and get quick definitions of terms such as justification, glorification, or hypostatic union. Definitions are useful, but we should be warned that they are rarely, if ever, found in Scripture itself.[1] Such definitions are themselves theology in that they are the work of human beings trying to understand Scripture. This work is fallible, and theological definitions are almost never adequate in themselves to describe the complex ways in which language is used in the Bible. For example, when John speaks of those who "believed" in Jesus in John 8:31, he is not using the term in any of the classical theological definitions of belief or faith. You can tell, because in verse 44 Jesus tells them, "You are of your father the devil, and your will is to do your father's desires."
This reminder is especially appropriate when we are defining terms that are not explicitly found in Scripture itself. Theology itself is one of these. Theologians have developed a number of terms and concepts that are absent from Scripture itself, such as Trinity, substance, person, nature, aseity, inerrancy, effectual calling. There is nothing wrong with inventing new terms in order to better communicate biblical teaching. Indeed, this happens on a grand scale whenever the Bible is translated into a new language. When people first translated the Bible into French, German, English, and other languages, each time they had to come up with a whole set of new terms for everything in the Bible. From this fact, we can see that the line between translation and theology is not sharp.
Theologians came up with the term effectual calling to distinguish one biblical use of the term calling from others. Effectual calling is God's sovereign summons that actually draws a person into union with Christ. But this is not the only kind of calling mentioned in Scripture. Calling can also refer to a name-giving, or an invitation, or a request for someone's attention. So the term effectual calling isolates a particular biblical concept, distinguishing it from others. We see again, then, how making a definition is itself a theological task. It can help us to understand something of the teaching of Scripture.
Definitions, then, can be helpful teaching tools. But we should not look at them to find what something "really is," as though a definition gave us unique insight into the nature of something beyond what we could find in the Bible itself. A theological definition of omniscience doesn't tell you what omniscience really is, as if the biblical descriptions of God's knowledge were somehow inadequate, even misleading or untrue. Even though there are none to few definitions in the Bible, Scripture, not any theological definition, is our ultimate authority. Theological definitions must measure up to Scripture, not the other way around.
Nor should we assume that there is only one possible definition of something. Sin can be defined as (1) transgression of God's law or as (2) rebellion against God's lordship. Other definitions, too, may be possible, but let's just consider these. Of course, if you define sin as transgression of God's law, you may well need to make it clear that such transgression constitutes rebellion. And if you define it as rebellion, eventually you will probably need to say that the rebellion in question is a rejection of a divine law. You may use either definition as long as you understand that each implies the other. You may choose either one as your definition, as long as you recognize the other as a description.
So of course, definitions are not something to live or die for. We should seek to understand the definitions of various writers, recognizing that someone who uses a different definition from ours might not differ with us at all on the substantive doctrine.
Long and Short Definitions
Theologians often prefer very long definitions. One of Karl Barth's definitions of theology is an example:
Theology is science seeking the knowledge of the Word of God spoken in God's work—science learning in the school of the Holy Scripture, which witnesses to the Word of God; science labouring in the quest for truth, which is inescapably required of the community that is called by the Word ofGod.[2]
Here Barth tries to bring a large amount of theological content into his definition. This attempt is understandable, since every theologian wants his concept of theology to be governed by the content of theology. So he tries to show how the very definition of theology reflects the nature of the gospel, the content of Scripture, the preeminence of Christ, the nature of redemption, and soon.
I think this is a mistake. In his Semantics of Biblical Language,[3] James Barr warned biblical scholars of the fallacy of supposing that the meanings of biblical terms were loaded with theological content. The meaning of Scripture comes not from its individual terms, but from its sentences, paragraphs, books, and larger units. For example, the word created, just by itself, out of all context, teaches us nothing. But "In the beginning, God created the heavens and the earth" (Gen. 1:1) teaches us a great deal. "By him all things were created" (Col. 1:16) teaches us even more.
The same warning is appropriate for theologians. Certainly our theological methods and conclusions must be derived from God's revelation. But our definition of the word theology need not recapitulate those conclusions, though it must certainly be consistent with its conclusions. That is, the definition of theology cannot be a condensation of all the content of the Scriptures. Yet it must describe an activity that the Scriptures warrant.
Theology as Application
Let us then attempt to develop a concept or definition of theology.[4] The basic idea of theology is evident in the etymology of the term: a study of God. But we should seek a more precise definition.
As I will argue in chapters 23–28, in Christianity the study of God is a study of God's revelation of himself. Natural revelation and word revelation illumine one another. Scripture (our currently available form of word revelation) is crucial to the task of theology because as a source of divine words it is sufficient for human life (2 Tim. 3:16–17), and it has a kind of clarity not found in natural revelation. But natural revelation is a necessary means of interpreting Scripture. To properly understand Scripture, we need to know something about ancient languages and culture, and that information is not always available in Scripture alone. Nevertheless, once we have reached a settled interpretation as to what Scripture says, that knowledge takes precedence over any ideas supposedly derived from natural revelation.
So theology must be essentially a study of Scripture. It should not be defined as an analysis of human religious consciousness or feelings, as in the view of Friedrich Schleiermacher.[5] But we need to ask how theology is to study Scripture. Theology is not interested in finding the middle word in the Hebrew text of Ecclesiastes, for example.
Charles Hodge saw theology as a science that dealt with the facts of Scripture, as an astronomer deals with facts about the heavenly bodies or a geologist deals with facts about rocks. He said that theology "is the exhibition of the facts of Scripture in their proper order and relation, with the principles or general truths involved in the facts themselves, and which pervade and harmonize the whole."[6] If Schleiermacher's concept of theology is subjectivist, Hodge's might be called objectivist. Schleiermacher looked inward, Hodge outward. Schleiermacher looked primarily at subjective feelings, Hodge at objective facts. To Hodge, theology seeks the objective truth about God through Scripture. He wants the "facts" and the "truths."
Certainly Hodge's definition of theology is better than Schleiermacher's, because Hodge's is Bible-centered. But Hodge, like many orthodox evangelical theologians, leaves us confused about an important question: why do we need theology when we have Scripture?
Scripture itself, given Hodge's own view of Scripture, tells us objective truth about God. We don't need a theological science to give us that truth. So what is the role of theology?
In the statement quoted above, Hodge says that theology is an "exhibition of the facts of Scripture." But aren't the facts of Scripture already exhibited in the biblical text itself?
He further says that theology exhibits these facts "in their proper order and relation." This sounds a bit as though the order and relation of the facts in Scripture itself are somehow improper, and that theology has to put them back where they belong. People sometimes talk about the theological "system" of biblical doctrine as if that system stated the truth in a better way than Scripture itself, or even as if that system were the real meaning of Scripture hidden beneath all the stories, psalms, wisdom sayings, and so on. I don't think Hodge had anything like this in mind; such ideas are inconsistent with Hodge's high view of Scripture. But his phrase "proper order and relation" doesn't guard well against such notions. And in any case, it leaves unclear the relation between theology and Scripture.
He continues by saying that theology, together with its work of putting the facts of Scripture into proper order and relation, seeks to state "the principles or general truths involved in the facts themselves, and which pervade and harmonize the whole." Certainly this is one of the things that theologians do, and ought to do. But again we ask: hasn't Scripture done this already? And if it has, then what is left for theology todo?
In seeking a definition of theology, we need to emphasize not only its continuity with Scripture, but its discontinuity, too. The former is not difficult for orthodox Protestants: theology must be in accord with Scripture. But the latter is more difficult to formulate. Obviously, theology is something different from Scripture. It doesn't just repeat the words of Scripture. So the main question about theology is this: what is the difference between theology and Scripture, and how can that difference be justified?
Evidently the theologian restates the facts and general truths of Scripture, for some purpose. But for what purpose? Hodge does not tell us.
In my view, the only possible answer is this: the theologian states the facts and truths of Scripture for the purpose of edification. Those truths are stated not for their own sake, but to build up people in Christian faith.
In this way, we align the concept of theology with the concepts of teaching and preaching in the NT. The terms for teaching—didasko, didache, and didaskalia[7]—refer not to the stating of objective truth for its own sake, but to the exposition of God's truth in order to build up God's people. Consider Acts 2:42; 1 Cor. 14:6; 1 Tim. 1:10; 2:7; 4:6, 16; 6:3–4; 2 Tim. 4:2; Titus 1:9; 2 John 9. These passages contain words of the didasko group, translated "teacher," "teaching," "doctrine." Notice the frequent emphasis in these passages that teaching has the purpose of building people up in faith and obedience to God. Notice also the phrase sound doctrine, in which sound is hygiainos, "health-giving." The purpose of teaching is not merely to state the objective truth, but to bring the people to a state of spiritual health.
In defining theology, it is not strictly necessary to align it with a single biblical term, but it is certainly an advantage when we can do this. I propose that we define theology as synonymous with the biblical concept of teaching, with all its emphasis on edification.
So theology is not subjective in Schleiermacher's sense, but it has a subjective thrust. We need theology in addition to Scripture because God has authorized teaching in the church, and because we need that teaching to mature in the faith. Why did Hodge not state this as the reason we need theology? Perhaps he wanted to encourage respect for academic theological work, so he stressed its objective scientific character. Perhaps he was worried that reference to our subjective edification would encourage the disciples of Schleiermacher. But such considerations are inadequate to justify a definition of theology. Scripture must be decisive even here, and Scripture commends to us a kind of teaching that has people's needs in mind.
Theology, on this basis, responds to the needs of people. It helps those who have questions about, doubts about, or problems with the Bible. Normally we associate theology with questions of a fairly abstract or academic sort: How can God be one in three? How can Christ be both divine and human? Does regeneration precede faith? But of course, there are other kinds of questions as well. One might be confronted with a Hebrew word, say dabar, and ask what it means. Or he might ask the meaning of a Bible verse, say Genesis 1:1. A child might ask whether God can see what we are doing when Mom isn't watching. I see no reason to doubt that all these sorts of questions are proper subject matter for theology.
Nor would it be wrong to say that theology occurs in the lives of people, in their behavior, as well as in their speech. Behavior consists of a series of human decisions, and in those decisions believers seek to follow Scripture. Behavior, too, as well as speech, can be edifying or unedifying. Example is an important form of teaching. Imitating godly people is an important form of Christian learning, and the behavior of these people is often a revelation to us of God's intentions for us (1 Cor. 11:1). Their application of the Word in their behavior may be called theology. So theology is not merely a means of teaching people how to live; it is life itself.[8]
There really is no justification for restricting theology only to academic or technical questions. (How academic? How technical?) If theology is edifying teaching, theologians need to listen to everybody's questions. My point, however, is not to divert theology from theoretical to practical questions, or to disparage in any way the theoretical work of academic theologians. But I do think that academic and technical theology should not be valued over other kinds. The professor of theology at a university or seminary is no more or less a theologian than the youth minister who seeks to deal with the doubts of college students, or the Sunday school teacher who tells OT stories to children, or the father who leads family devotions, or the person who does not teach in any obvious way but simply tries to obey Scripture. Theoretical and practical questions are equally grist for the theologian's mill.
The only term I know that is broad enough to cover all forms of biblical teaching and all the decisions that people make in their lives is the term application. To apply Scripture is to use Scripture to meet a human need, to answer a human question, to make a human decision. Questions about the text of Scripture, translations, interpretation, ethics, Christian growth—all these are fair game for theology. To show (by word or deed) how Scripture resolves all these kinds of questions is to apply it. So I offer my definition of theology: theology is the application of Scripture, by persons, to every area of life.[9]
Why, then, do we need theology in addition to Scripture? The only answer, I believe, is "because we need to apply Scripture to life."
Kinds of Theology
Traditionally, theology has been divided into different types. Exegetical[10] theology is interpreting the Bible verse by verse. That is application, because it aims to help people understand particular passages in Scripture. Biblical theology expounds Scripture as a history of God's dealings with us. It therefore focuses on Scripture as historical narrative. But if it is theology, it cannot be pure narrative. It must be application, dealing with the meaning[11] that narrative has for its hearers and readers.
Systematic theology seeks to apply Scripture by asking what the whole Bible teaches about any subject. For example, it examines what David said about the forgiveness of sins, and Jesus, and Paul, and John, and tries to understand what it all adds up to. Another way of putting it is to say that systematic theology seeks to determine what we today should believe about forgiveness (or any other scriptural teaching). Seen that way, systematic theology is a highly practical discipline, not abstract and arcane as it is often presented.
Sometimes systematic theologians have produced systems of theology—comprehensive attempts to summarize, analyze, and defend biblical teaching as a whole. When a writer calls his book a systematic theology, a dogmatics, a body of divinity, or a summa, we can expect to find in that book such a system. The present volume is that sort of book. But: (1) We should not imagine that any such system is the true meaning of Scripture, lurking, as it were, beneath the text. At best, the system is a summary of Scripture, but Scripture itself (in all its narratives, wisdom deliverances, songs, parables, letters, visions) is our true authority, the true Word of God. (2) This kind of comprehensive system-making is not the only legitimate form of systematic theology. Systematics is equally interested in studies of individual doctrines and answers to individual questions.
Historical theology is the analysis of past theological work. It is truly theology when it does this study in order to better apply biblical teaching to the church of the present day. Without this goal, it is something less than theology, a mere academic discipline among others. I define historical theology as a study of the church's past theology, for the sake of its present and future.
Practical theology is, in my understanding, a department of systematic theology. It asks a particular question of Scripture, among the other questions of systematics. That question is: how should we communicate the Word of God? Thus, it deals with preaching, teaching, evangelism, church-planting, missions, media communications, and soon.
Theological Method
In DKG I discussed many aspects of theological method. Here I want to make only a single point, that theology should be Bible-centered. That is obvious, given the definition of theology that I have presented. If we are to apply the Bible, we must be in constant conversation with the Bible. If we are to argue adequately for a theological view, we must be able to show the biblical basis of that view.
There are, of course, many auxiliary disciplines that aid the work of theology. God's revelation in creation illumines Scripture, as well as the reverse. So to do theology well, we need to have some knowledge from extrabiblical sources: knowledge of ancient languages and culture, knowledge of how past theologians have dealt with issues. The creeds and confessions of the church are especially important theological sources because they reflect important official agreements on doctrinal issues. It is also useful for a theologian to know the various alternatives available in the theological literature of the present and for us to have some knowledge of secular disciplines, such as psychology, sociology, politics, economics, philosophy, literary criticism, and the natural sciences. Some of these aid us directly in the interpretation of Scripture. Others help us to understand the contemporary situations to which we intend to apply Scripture.
I think, however, that theology today has become preoccupied with these auxiliary disciplines to the extent of neglecting its primary responsibility: to apply Scripture itself. Theological literature today is focused, especially, on history of doctrine and contemporary thought. Often this literature deals with theological questions by comparing various thinkers from the past and from the present, with a very minimal interaction with Scripture itself.
I cannot help but mention my conviction that this problem is partly the result of our present system for training theologians. To qualify for college or seminary positions, a theologian must earn a Ph.D., ideally from a prestigious liberal university.[12] But at such schools, there is no training in the kind of systematic theology that I describe here. Liberal university theologians do not view Scripture as God's Word, and so they cannot encourage theology as I have defined it, the application of God's infallible Word. For them, one cannot be a respectable scholar unless he thinks autonomously, that is, rejecting the supreme authority of Scripture.
When I studied at Yale in the mid-1960s, systematic theology was defined as a historical study of theology since Schleiermacher. (Theology before Schleiermacher was called history of doctrine.) In such a school, systematics was a descriptive, not a normative, discipline. It set forth what people have thought about God, not what we ought to think about God. Of course, some normative content seeped through: not the normative content of Scripture, but normative content that emerged from the modern mind, from an autonomous rejection of the supreme authority of Scripture.
Students are welcome at such schools to study historical and contemporary theology, and to relate these to auxiliary disciplines such as philosophy and literary criticism. But they are not taught to seek ways of applying Scripture for the edification of God's people. Rather, professors encourage each student to be "up to date" with the current academic discussion and to make "original contributions" to that discussion, out of his autonomous reasoning. So when the theologian finishes his graduate work and moves to a teaching position, even if he is personally evangelical in his convictions, he often writes and teaches as he was encouraged to do in graduate school: academic comparisons and contrasts between this thinker and that, minimal interaction with Scripture itself. In my judgment, this is entirely inadequate for the needs of the church. It is one source of the doctrinal declension of evangelical churches, colleges, and seminaries in our day. Evangelical denominations and schools need to seek new methods of training people to teach theology, educational models that will force theologian candidates to mine Scripture for edifying content. To do this, they may need to cut themselves off, in some degree, from the present-day academic establishment. And to do that, they may have to cut themselves off from the present-day accreditation system, which seeks to make theological seminaries conform more and more to the standards of the secular academic establishment.
It is good for readers of theology to know what Augustine thought about a particular issue, or Martin Luther, John Calvin, Jonathan Edwards, Karl Barth, Rudolf Bultmann, Jürgen Moltmann, Wolfhart Pannenberg, or someone else. And it is often interesting to see how a theologian "triangulates" among these, going beyond Barth here, avoiding the extreme of Pannenberg there.
But no theological proposal fully makes its case until it shows itself to be biblical. This means that any theologian worth his salt must interact in depth with the Bible. Such interaction is not only the work of biblical scholars or of exegetical theologians. It is the work of systematic theologians as well. In fact, the systematic theologian, since he aspires to synthesize the teaching of the whole Bible, must spend more time with Scripture than anybody else.[13]
The application of Scripture is a very distinctive discipline. Although it depends to some extent on the auxiliary disciplines that I have listed, none of them has the distinct purpose of applying Scripture to the edification of people. To carry out that purpose requires not only academic excellence, but a heart-knowledge of Jesus, a prayerful spirit, and an understanding of the needs of people.
This present volume of systematic theology will be focused on Scripture, not on history of doctrine or contemporary theology. Of course, nobody should suppose that the ideas in this book appeared out of nowhere, with no historical context. My own confession is Reformed, and this book will certainly reflect that orientation, though I hope herein to reach out to members of other doctrinal traditions. And from time to time I will refer to secular and liberal thinkers of the past and present. But my chief interest is to state what the Bible says, that is, what it says to us.
I have no objection to theologians who want to include in their work a larger component of historical and contemporary discussion. As I said before, that is historical theology, and that discipline is often a great help to systematics. I do object to theologies in which the historical emphasis detracts from an adequate biblical focus. I question whether it is possible to do an excellent job of combining a systematic theology with a history of doctrine, though many have tried to do it. Certainly I am not competent to do it. So although I will rely on past and contemporary thinkers at many points, I will not devote much time here to expounding their views.
To say that this book is exegetical is not to say that it focuses on new exegetical ideas. For the most part, I am sticking to interpretations of Scripture that are fairly obvious and commonplace. Reformed doctrine has traditionally been based on the main principles of Scripture, not individual verses alone. Although new interpretations of verses appear from time to time, this process of change in exegetical theology generally does not lead to change in the church's doctrines. Further, I think the church's problems today are not usually problems that can be solved by novel interpretations of this or that passage. Our theological problems usually arise from our failure to note what is obvious.
Taken from Systematic Theology by John M. Frame, ISBN 978-1-59638-217-6, Chapter 1. Used with permission of P&R Publishing Co., P.O. Box 817, Phillipsburg, N.J. 08865; www.prpbooks.com.
1. A few Bible passages come close to defining something, such as 1 John 3:4 (sin); 1 John 4:10 (God's love). But are these definitions, or only contextually significant descriptions? Of course, the precise distinction between definition and description is not always clear.
2. Karl Barth, Evangelical Theology: An Introduction (Grand Rapids: Eerdmans, 1963), 49–50. He uses a somewhat shorter definition in CD for the related concept dogmatics: "As a theological discipline dogmatics is the scientific self-examination of the Christian Church with respect to the content of its distinctive talk about God." CD,1.1:4.
3. James Barr, Semantics of Biblical Language (London: Oxford University Press, 1961), 129–40, 246–96.
4. In all the discussion below, it should be evident that the term theology refers both to the activity of seeking knowledge and to the texts in which that knowledge is recorded.
5. Friedrich Schleiermacher, The Christian Faith (New York: Harper, 1963).
6. Charles Hodge, Systematic Theology (Grand Rapids: Eerdmans, 1952), 1:19.
7. Didaskalia is translated "doctrine" in 1 Timothy 1:10; 4:6; Titus 1:9; 2:1. Of course, we today often use doctrine as a synonym for theology.
8. Another way of bringing out the practicality of theology is to note that the term has often been used (by Abraham Kuyper, for example) to denote the knowledge of God that believers receive by saving grace, as in John 17:3. The early pages of John Calvin's Institutes discuss this saving knowledge of God in Christ. On the first page Calvin says that we cannot rightly know ourselves without knowing God, and vice versa. On this concept of theology, see SBL, 73–78.
9. Later, I will indicate three perspectives that we can bring to bear on many theological questions. In my definition of theology, those three perspectives are Scripture (normative), persons (existential), areas of life (situational). So my definition of theology contains these three elements.
10. Exegetical, biblical, and systematic theology are all misnomers. Exegetical theology is not more exegetical than the others, nor is biblical theology more biblical, nor is systematic theology necessarily more systematic.
11. Meaning is not something different from application. See my discussion in DKG, 83–84, 97–98. When someone asks, "What is the meaning of this passage?" he may be asking for a number of things, including (1) a translation into his language, (2) an explanation of its function in its immediate context or in the whole Bible, and (3) help in the personal appropriation of its teaching (what does it mean to me?). These forms of meaning are also forms of application, so the two terms cover the same ground. It is therefore misleading for someone to claim that items1 and2 represent meaning, but3is merely application. All of these are questions about meaning and also about application. All questions about meaning are questions about application, and vice versa.
12. Full disclosure: I do not have an earned doctorate. I completed all requirements for the Ph.D. at Yale University except for the dissertation. In 2003 I received an honorary D.D. degree from Belhaven College. So critics are welcome to dismiss my comments here as sour grapes if they prefer. I trust that other readers will respond in a less ad hominem fashion.
13. John Murray's lectures in systematic theology consist almost entirely of the exegesis of biblical passages that establish Reformed doctrines. He explains his method in his important article "Systematic Theology," in MCW, 4:1–21.
John Frame
John holds the J. D. Trimble Chair of Systematic Theology and Philosophy at Reformed Theological Seminary in Orlando, Fla.


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