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1
SYNCRETISM
There
was
a
great
shi,
that
took
place
three
hundred
years
a,er
the
death
of
Christ.
A,er
three
centuries
of
persecu:on
by
the
Roman
authori:es,
during
which
:me
the
blood
of
the
martyrs
became
the
seed
of
the
church,
Rome
issued
an
Edict
of
Tolera:on
for
the
Chris:an
religion.
Beyond
that,
the
Emperors
started
making
Chris:anity
the
preferred
state
religion.
2
This
meant
that
former
pagan
priests
became
clergy
in
the
officially
sanc:oned
church.
By
AD
381,
things
had
so
swung
the
other
way
that
it
was
now
illegal
to
be
a
pagan
or
a
here:c,
and
in
that
sense
religious
tolera:on
was
no
longer
allowed
in
the
Empire.
3
A,er
AD
325,
for
Chris:an
leaders
who
were
now
paid
by
the
Roman
state,
the
issue
was
not
how
do
we
stay
alive,
but
how
do
we
accommodate
our
pagan
neighbors
and
get
them
into
the
church?
4
1.
Bap:sm
became
:ed
to
receiving
salva:on,
so
infants
were
sprinkled
2.
The
Lord’s
Supper
changed
from
a
symbol
to
a
sacrament,
impar:ng
saving
grace
3.
Ministry
changed
from
leadership,
to
layers
of
bishops
and
archbishops
and
cardinals
lording
it
over
the
membership
5
Four
ideas
became
prevalent,
and
true
churches
(bap:s:c)
fought
against
them.
A.
Sacramentalism—religious
ceremonies
communicate
saving
grace
B.
Sacerdotalism—priests
have
special
authority
to
administer
grace
through
the
sacraments
C.
Relics—become
important
in
religious
ceremonies
and
are
venerated
D.
Church
government—no
longer
ruled
by
the
members
(congrega:onal
rule),
pastors
of
larger
churches
were
elevated
as
bishops,
gaining
control
over
churches
surrounding
them
(the
Roman
Imperial
system
of
government
was
adopted
by
the
professing
church).
6
Bap:s:c
groups
who
aSempted
to
hold
true
to
apostolic
doctrine
and
prac:ce
were
persecuted
and
killed
for
the
same
reason
they
were
persecuted
and
killed
under
the
Roman
Empire:
they
were
viewed
as
a
danger
to
the
state.
7
Syncre:sm
is
the
reshaping
of
Chris:an
beliefs
and
prac:ces
through
cultural
accommoda:on,
so
they
consciously
or
unconsciously
blend
with
those
of
the
dominant
culture.
Chris:anity
then
loses
it
dis:nc:ve
nature
and
speaks
with
a
voice
reflec:ve
of
its
culture.
The
Chris:an
community
tries
to
make
its
message
and
life
aSrac:ve,
alluring,
and
appealing
to
those
outside
the
fellowship.
8
E.g.
Two
years
ago
Joel
planted
an
evangelical
church.
The
guiding
ques:on
forming
his
strategy
was
“How
can
we
meet
the
needs
of
the
people
of
this
community
and
make
this
church
grow?”
Joel
developed
a
core
team,
launched
with
an
aSendance
of
300
a,er
six
months
of
planning,
and
now
has
an
average
of
900
people
each
Sunday.
By
all
appearances
he
is
very
successful.
However,
Joel
is
inwardly
perturbed.
He
acknowledges
his
church
aSracts
people
because
it
caters
to
what
people
want.
The
church
is
more
a
vendor
of
goods
and
services
than
a
community
of
the
kingdom
of
God.
Joel
sees
how
those
aSending
have
mixed
mo:ves:
ASending
is
their
duty,
a
place
to
meet
people
of
influence,
or
where
their
children
receive
moral
instruc:on.
Church
aSendance
relieves
guilt
and
declares
to
others
(and
to
self)
“I
am
religious.”
A
spiritual
responsibility
has
been
discharged,
so
all
is
well.
But
observing
the
worldliness
of
members
leads
him
to
privately
ask,
“What
have
I
created?”
9
Syncre:sm
has
implica:ons
both
for
modern
missions
and
evangelism,
because
syncre:sm
occurs
when
the
assump:ons
of
tradi:onal
culture
are
not
adequately
cri:qued
based
on
biblical
theology.
10
Syncre:sm
cannot
be
defined
without
understanding
contextualiza:on,
since
the
two
processes
are
interrelated.
11
Defini:ons
emphasizing
scripture
define
contextualiza:on
as
the
transla:on
of
biblical
meanings
into
contemporary
cultural
contexts.
So
images,
metaphors,
rituals,
and
words
that
are
current
in
the
culture
are
used
to
replace
words
in
the
original
text,
so
as
to
make
the
message
understandable
and
impacbul.
12
When
the
cultural
secng
is
emphasized,
it
means
God’s
meaning
is
sought
experien:ally
within
the
culture
using
the
Bible
as
a
guide.
The
goal
is
to
find
what
God
is
already
doing
in
the
culture,
rather
than
communicate
God’s
eternal
message
within
the
cultural
context.
Evangelicals
who
believe
the
Bible
is
authorita:ve
in
life
and
ministry
view
this
second
op:on
as
syncre:sm
because
scripture
is
marginalized
in
the
contextualiza:on
process.
13
The
ra:onaliza:on
for
the
need
of
a
contextualizing
that
results
in
syncre:sm
runs
like
this:
“My
church
was
born
and
grew
to
maturity
during
the
days
of
Modernity,
and
reflects
Enlightenment
thinking.
Salva:on
was
understood
as
steps
individuals
had
to
do
to
be
saved;
scripture
was
interpreted
as
a
blue-‐print
or
a
paSern
to
be
logically
followed;
and
the
hermeneu:c
of
“principle,
precedent,
or
necessary
inference"
formed
the
basis
for
how
we
studied
the
Bible.
Our
movement
followed
the
ra:onalism
and
debate
style
of
Alexander
Campbell
(ex-‐Bap:st
founder
of
the
Churches
of
Christ).
Therefore
our
emphasis
was
on
knowing
about
God
and
Chris:anity,
rather
than
rela:ng
to
Him
personally
as
Father
God.”
14
That
is
an
absolutely
acceptable
cri:que
of
the
BBFI.
The
opera:ve
watchword
when
I
was
growing
up
was,
“God
blesses
faithfulness.
“By
faithfulness
meant
the
idea
you
were
at
church-‐wide
visita:on
knocking
on
doors
every
Thursday
night
at
7:00.
Spirituality
was
determined
by
how
long
was
your
hair,
how
short
was
your
skirt,
whether
you
went
to
movies,
wore
flared-‐leg
pants
and
wire-‐rimmed
glasses.
15
But
that
is
actually
a
cri:que
of
a
biblical
phenomenon
we
call
legalism.
And
yes,
one
of
the
hallmarks
of
legalism
is
lack
of
biblical
contextualiza:on
because
of
going
to
seed
on
the
ideas
of
ecclesias:cal
separa:on,
and
personal
separa:on
as
your
gauge
of
spirituality.
16
All
of
that
was
cri:qued
successfully
by
Francis
Schaefer
years
ago
in
his
books
True
Spirituality,
and
How
Shall
We
then
Live?
But
the
tendency
today
is
to
1.
Throw
out
personal
evangelism
because
that
is
viewing
salva:on
as
too
individualis:c
2.
Throw
out
showing
someone
the
verses
that
lead
them
to
Christ,
because
that
is
viewed
as
enlightenment
thinking
3.
Reject
the
idea
the
Bible
is
God’s
handbook
on
the
human
life,
because
that
view
is
a
result
of
modernity
4.
Stop
principle-‐izing
the
Bible
as
an
answer
for
human
needs
because
postmodern
men
and
women
will
not
accept
that,
and
instead
look
for
the
stories
5.
Reject
sound
teaching
of
doctrine
as
“knowledge
about
God”
that
precludes
really
knowing
him
17
John
MacArthur
and
others
only
talk
about
contextualiza:on
nega:vely
because
they
think
it
obscures
the
gospel.
Mark
Driscoll
and
others
advocate
what
they
call
contextualiza:on
as
the
only
way
to
make
the
gospel
relevant
to
people
today.
Which
is
it?
Well,
when
someone
argues
Paul
never
contextualized
the
gospel
and
so
they
do
not
either,
it
is
because
they
have
labeled
something
they
see
that
they
don’t
like
as
contextualiza:on.
In
other
words,
they
narrow
the
defini:on
of
the
term
to
defining
only
the
thing
they
are
against.
Since
MacArthur
is
against
Driscoll
using
salty
language
or
sexual
references
in
the
pulpit,
he
is
against
all
contextualiza:on.
18
We
all
have
to
be
careful,
because
with
our
emphasis
on
the
Bible
as
an
absolute
standard,
we
have
a
tendency
to
ignore
places
within
the
Bible
itself
where
it
tells
us
to
act
in
a
rela:vis:c
or
situa:onal
way.
We
forget
that
the
only
two
absolute
things
on
the
earth
are
God
and
the
word
of
God.
So
then
we
tend
to
make
the
husband’s
authority
over
the
wife
(for
example)
into
an
absolute
one,
when
in
actual
fact,
a
husband’s
headship
in
his
home
(or
a
pastor’s
in
his
church)
is
rela:ve
compared
to
the
authority
of
Christ
and
the
Bible.
19
Paul
tells
the
Corinthians:
“Judge
in
yourselves:
is
it
comely
for
a
woman
to
pray
with
her
head
uncovered.
“Judge
in
yourselves
means
it
is
culturally
rela:ve.
It
means
we
may
not
believe
in
situa:on
ethics,
but
Paul
did
believe
in
situa:onal
head
covering.
Because
when
we
obey
the
scriptures
and
judge
in
ourselves
at
KCBT,
we
find
that
it
makes
no
difference
one
way
or
the
other.
The
fact
that
you
judge
in
yourselves,
instead
of
judge
this
strictly
according
to
the
scriptures,
means
there
are
:mes
we
have
to
contextualize.
The
debate
over
those
gray
areas
are
the
undercard
fights
on
the
program.
20
At
a
conference
in
1963
Krister
Stendahl,
a
Lutheran
professor
at
Harvard
Divinity
School
delivered
a
lecture
(later
published
in
a
book
in
1976)
en:tled
“ The
Apostle
Paul
and
the
Introspec:ve
Conscience
of
the
West.”
It
was
a
psychological
study
of
Mar:n
Luther’s
interpreta:on
of
Paul
that
had
become
the
founda:on
of
Protestant
and
Reformed
theology.
Stendahl
said
Augus:ne
introduced
an
“introspec:ve
conscience”
into
the
interpreta:on
of
Paul’s
wri:ngs,
and
Mar:n
Luther
followed
this
error.
So
he
says
the
typical
Lutheran
view
of
Paul
does
not
fit
with
statements
in
Paul’s
wri:ngs.
Luther
allegedly
interpreted
Paul
as
though
Paul
were
wri:ng
about
issues
of
later
:mes,
instead
of
the
ones
he
was
actually
facing.
Stendahl
said
Paul
was
not
up
against
a
legalis:c
Judaism
that
taught
salva:on
was
to
be
"merited"
or
"earned"
self-‐
reliantly.
Nor
were
Paul's
opponents
against
faith,
grace,
and
forgiveness.
He
said
Luther
was
guilty
of
anachronism,
or
reading
his
own
problems
with
the
Catholic
Church
and
with
his
own
conscience
back
into
the
ancient
text.
That
was
a
western
way
of
interpre:ng
Paul
but
not
the
right
one.
So
we
have
to
go
back
and
re-‐read
Paul,
now
that
we
see
the
psychology
of
our
old
way
of
perceiving
him.
21
Then
in
1977
E.P.
Sanders
published
a
study
mining
the
literature
of
rabbinic
and
second
temple
Judaism,
u:lizing
the
Tannaim
(views
of
rabbinic
sages
as
recorded
in
the
Mishnah
70-‐200
AD),
the
Dead
Sea
Scrolls,
the
Apocrypha
and
Pseudepigrapha
(counterfeit
books
like
the
Gospel
of
Judas
or
Thomas).
He
intending
to
prove,
not
that
Paul
has
been
misunderstood,
but
that
the
picture
of
Judaism
painted
by
Paul’s
wri:ngs
is
historically
false—not
just
inaccurate
in
part,
but
fundamentally
mistaken.
That
there
was
actually
a
commonality
between
early
Chris:anity
and
Judaism
on
the
maSer
of
salva:on.
As
a
maSer
of
fact,
maybe
the
reason
we
think
otherwise
is
because
of
the
an:semi:c
bias
we
had
in
the
:me
before
the
holocaust.
Sanders
coined
a
new
phrase
to
describe
the
character
of
this
first-‐century
Pales:nian
Judaism:
"covenantal
nomism."
Judaism
is
not
a
religion
of
legalism
but
of
grace,
because
Jews
believed
they
got
into
salva:on
by
the
grace
of
elec:on
through
the
covenant
(covenantal),
but
stayed
in
through
the
keeping
of
the
law
(nomism).
People
enter
the
covenant
by
grace
and
maintain
themselves
in
it
by
works.
Obedience
is
the
means
of
maintaining
one's
status
within
the
covenant.
So
with
its
emphasis
on
divine
grace
and
forgiveness,
Judaism
was
never
a
religion
of
legalism.
22
In
1982,
James
Dunn,
the
man
who
supervised
N.T.
Wright’s
Ph.D.
research,
gave
the
Manson
Memorial
Lecture
and
:tled
it
“ The
New
Perspec:ve
on
Paul
and
the
Law.”
Dunn
and
Wright
are
both
Anglican
theologians.
You
can
see
why
they
would
want
to
see
their
own
theology
in
Paul’s
wri:ngs,
because
they
believe
if
you
are
bap:zed
as
an
infant
into
the
Church
of
England
you
have
salva:on
by
elec:on.
It
is
totally
God’s
grace
that
placed
you
within
the
boundary-‐marker
of
infant
bap:sm,
just
like
it
was
God’s
grace
that
placed
a
Jew
inside
the
boundary
marker
of
the
people
of
God,
which
was
circumcision.
And
you
have
to
con:nue
to
be
obedient
to
the
faith
in
order
to
come
out
all
right
in
the
end.
Dunn
and
Wright
are
both
considered
evangelical
scholars.
23
The
NPP
is
the
confusion
you
end
up
with
when
you
do
not
understand
a
dispensa:onal
view
of
scripture.
You
see
OT
salva:on
for
what
it
is,
a
mix
of
faith
and
works,
and
you
do
not
rightly
divide
that
from
sound
doctrine
in
Paul.
So
you
mix
it
all
up
in
a
bowl,
and
preSy
much
come
out
ea:ng
whatever
doctrinal
stew
you
were
raised
on.
Presbyterian
and
Reformed
churches
are
in
the
greatest
turmoil
over
the
NPP
because,
on
one
hand
it
seems
to
contradict
their
tradi:onal
understanding
of
salva:on
by
grace,
solely
through
faith.
On
the
other
hand,
they
never
did
quite
know
what
to
do
with
infant
bap:sm,
and
this
explains
it
in
a
way
that
makes
them
feel
consistent
with
the
OT.
24
N.T.
Wright
objects
to
calling
this
movement
the
New
Perspec:ve
on
Paul,
because
he
says
each
one
of
them
disagrees
with
the
other
on
some
things,
so
it
should
really
be
called
New
Perspec:ves.
At
the
boSom
line
it
is
really
new
defini:ons,
because
you
have
to
redefine
biblical
terms
in
order
to
get
it
to
s:ck
together.
25
GOSPEL—When
Paul
refers
to
‘the
gospel,’
he
is
not
referring
to
a
system
of
salva:on,
nor
even
to
the
good
news
that
there
now
is
a
way
of
salva:on
open
to
all.
‘ The
gospel’
is
not
‘you
can
be
saved,
and
here’s
how’;
the
gospel,
for
Paul,
is
‘Jesus
Christ
is
Lord.’
26
RIGHTEOUSNESS
OF
GOD—Paul
always
uses
this
phrase
to
denote,
not
the
status
God’s
people
have
from
him
or
in
his
presence,
but
the
righteousness
of
God
himself,
which
he
does
not
give
away.
It
refers
to
God’s
covenant
faithfulness.
(Wright
gets
this
defini:on
from
an
understanding
of
the
Jewish
lawcourt.)
Wright
says
he
is
an
evangelical
because
he
believes
in
subs:tu:onary
atonement,
but
at
the
same
:me
he
denies
the
doctrine
of
imputa:on.
God’s
righteousness
is
not
given
to
us;
instead,
we
are
simply
adjudicated
as
being
righteous
by
the
judge.
It
is
not
a
word
deno:ng
moral
character,
but
simply
a
declara:on
of
status.
27
JUDGMENT—there
is
only
a
final
judgment
for
everyone
and
it
is
according
to
works,
although
it
is
works
redefined.
Works
are
now
defined
as
those
things
produced
in
one’s
life
as
a
result
of
the
Spirit’s
indwelling
and
opera:on.
28
JUSTIFICATION—Jus:fica:on
occurs
twice.
First,
it
is
the
future
posi:ve
verdict
at
the
last
judgment
on
a
person’s
en:re
life
lived
in
the
power
of
the
Spirit.
God
is
faithful
to
the
covenant
and
gives
you
a
verdict
of
righteous.
Second,
jus:fica:on
by
faith
is
the
an1cipa1on
in
the
present
of
that
first
jus:fica:on,
which
will
occur
in
the
future.
Jus:fica:on
is
more
about
what
the
boundary
markers
of
the
covenant
community
are,
than
about
a
person’s
individual
standing
before
God.
29
Jus:fica:on
is
not
‘how
someone
becomes
a
Chris:an.’
It
is
God’s
declara:on
about
the
person
who
has
just
become
a
Chris:an
through
the
event
in
which
one
dies
with
the
Messiah
and
rises
to
new
life
with
him,
an:cipa:ng
that
final
resurrec:on—in
other
words,
through
bap:sm.
Bap:sm
is
the
boundary
marker,
so
it
is
how
you
become
a
Chris:an,
and
jus:fica:on
is
God’s
declara:on
about
you
for
doing
that.
Yet,
you
did
get
bap:zed
because
God
in
his
foreknowledge
determined
a
des:ny
for
you,
and
you
responded
to
his
call
by
turning
from
idols
to
God
and
making
Jesus
Christ
your
Lord.
So
according
to
Rom
6,
when
God
looks
at
the
bap:zed
Chris:an
he
sees
him
or
her
in
Christ.
The
righteousness
of
God
is
redefined
as
God’s
covenant
faithfulness.
Jus:fica:on
is
redefined
as
vindica:on.
Whereas
we
know
the
biblical
concept
is
that
external
righteousness,
namely
Christ’s
righteousness,
is
imputed
to
believers,
rather
than
their
own
faith
being
reckoned
as
righteousness.
30
On
the
one
hand,
Sanders
so
rejects
the
historical
Jesus
(including
his
deity
and
miracles),
that
he
concludes
“very
liSle
or
virtually
nothing”
in
the
gospels
is
factual.
So
for
him,
the
gospels
do
not
give
an
accurate
historical
record
of
what
Jews
believed
in
the
first
century.
Therefore,
he
si,s
through
the
self-‐contradictory
statements
of
the
rabbinic
sages
to
come
up
with
something
that
fits
his
theory.
Second,
if
Dunn
did
not
rely
so
heavily
on
higher
cri:cism
of
the
text,
he
would
accept
and
believe
what
he
mischaracterizes
as
the
Lutheran
interpreta:on.
But
as
it
is,
he
does
not
believe
Paul
even
wrote
Eph,
Col,
or
the
Pastoral
Epistles,
so
he
does
accept
the
old
perspec:ve.
Third,
since
Tom
Wright
is
not
a
dispensa:onalist
and
does
not
know
how
to
rightly
divide
the
word,
all
he
sees,
even
in
Paul,
is
a
way
to
ra:onalize
his
own
Anglican
aSachment
to
infant
bap:sm
and
theological
middle
of
the
road-‐ism.
31
Here
is
why
Wright
is
hailed
and
applauded
by
evangelicals:
Wright’s
books
systema:cally
demolish
the
arguments
of
the
Jesus
Seminar,
and
prove
the
existence
of
the
historical
Jesus
as
the
gospels
describe
him.
He
has
fought
for
orthodoxy
against
Gnos:c
and
skep:cal
interpreta:ons
of
the
New
Testament,
and
of
the
bodily
resurrec:on
of
Christ.
But
when
the
belief
that
“Jesus
is
Lord
and
God
raised
Him
from
the
dead”
becomes
the
badge
of
covenant
membership,
the
Protestant
can
sit
with
the
Catholic
at
the
same
table
of
fellowship,
and
Wright
says
as
much.
32
Years
ago
Francis
Schaeffer
pointed
out
that
what
starts
in
philosophy
and
spreads
to
the
arts,
eventually
ends
up
in
theology,
before
finally
hicng
popular
culture.
Here’s
how
that
works.
POP
CULTURE
=
Rob
Bell’s
Velvet
Elvis
pp
62-‐63.
Footnote
#58
directs
us
to
NT
Wright
for
the
philosophy
&
theology
that
led
him
to
that
pop
culture
viewpoint.
33
THEOLOGY—Wright’s
view
(Last
Word)
23:
“‘Authority
of
scripture’
is
shorthand
for
‘God’s
authority
exercised
somehow
through
scripture’.”
37:
“Inspira:on
is
a
shorthand
way
of
talking
about
the
belief
that
by
his
Spirit
God
guided
the
very
different
writers
and
editors,
so
that
the
books
they
produced
were
the
books
God
intended
his
people
to
have.”
In
actual
fact,
that
is
canonicity.
38:
“We
find
the
elusive
but
powerful
idea
of
God’s
‘word,’
not
as
a
synonym
for
the
wriSen
scriptures,
but
as
a
strange
personal
presence.”
34
PHILOSOPHY—Wright
has
what
is
called
a
cultural-‐linguis:c
model
of
Biblical
authority
based
on
a
philosopher
named
WiSgenstein.
So
for
Wright,
the
central
importance
of
the
category
of
narra:ve
or
story
stands
out
as
primary.
In
view
of
the
fact
that
stories
are
a
“key
worldview
indicator”
and
that
“a
good
part
of
the
New
Testament
consists
of
stories,”
it
is
therefore
important
“to
consider
how
stories
might
carry,
or
be
vehicles
for,
authority.”
35