Letters

Basis For Dialogue

J. I. Packer’s article “Piety on Fire” [May 12] responds well to the question: Is the charismatic renewal from God? It would be an excellent basis for dialogue between Pentecostal/charismatic and other evangelicals.

Several points need further explication: (1) Packer’s statement “Pentecostals are relatively unaffected [by the charismatic renewal],” which raises the question of the relationship of the Pentecostal movement to charismatic renewal; (2) the basis for establishing normative biblical behavior and experience; (3) the function of “limited and truncated” charismatic ecumenism in the dynamics and context of total biblical ecumenism; (4) the criteria to determine reproducibility of New Testament phenomena; (5) the imposition of the dispensational grid to determine what to include and exclude from valid contemporary Christian experience; (6) which is the greater error in the body of Christ today—is it, as Packer asserts, “If the charismatic err, they err only by expecting to receive from God … more than he has actually promised,” or is it those Christians who expect to receive from God less than he has actually promised? These are points for further study—not criticism of Packer’s excellent article.

N. J. Tavani

George Mason University

Fairfax, Va.

I only wish Packer had gone a step further and admitted the charismatic movement may be right, not only at points where it agrees with our traditions, but also at points where it differs from them and says something rather new. Why is the ministry of healing not more prominent in our churches and the expectation of prophecy not more alive? Do we just approve things that fit into our comfortable traditions?

Clark H. Pinnock

McMaster Divinity College

Hamilton, Ont., Canada

Paul Rader used to say, “I’d rather see a little wild fire than no fire at all.”

Rev. Bert Westenberg

Mt. Clemens, Mich.

I am so relieved now that Packer has concluded that we Pentecostal/charismatics are “from God.” With trepidation he still questions “whether it commands the resources to lead them on to full-orbed Christian maturity.…” I presume, of course, he has this.

Harold Dalton

Oklahoma City, Okla.

Training Christian Youth

The crisis at William Tyndale College brought into sharp focus an issue of supreme importance to today’s church and its educational institutions [News, May 12]. Unfortunately, major effort and expenditures are made by Christian schools and colleges to educate our youth to be successful in this materialistic world, all of which contributes to the materialism. The church and its schools should return to the emphasis on Christian service it finds in the Scripture and stop wasting money and energy on preparing young people for worldly pursuits. Rather, let’s teach them to pray, win souls, and live lives of self-denial.

P. Frederick Fogle

Tallahassee, Fla.

I was surprised the story ran in your magazine. Previously, the feelings were that this was a “family matter” and should be dealt with within the confines of the Tyndale constituents. No media were allowed to attend the public meeting in Northville, Michigan, because of a fear they could turn this into a major scandal. There was also the fear too much publicity would financially hurt the Detroit area’s only nondenominational evangelical institution. Wouldn’t you reconsider sending your kid to a college in “transition”?

The conflict has divided the student body and the remaining faculty and staff. The remaining students wonder if the direction of the school will take them into more liberal arts with Bible or Bible with liberal arts. Either way, this has hurt the credibility of the college, and its future seems cloudy.

John R. O’Neil

President, WTC Student Executive Board

Southfield, Mich.

Perestroika Paranoia

I have never found anything good about Soviet-style communism. Maybe that’s a bit harsh. They do produce great gymnasts. And they have developed the fine art of waiting in line. They’ve also produced a Christian community that actually takes its faith seriously. But despite these few good traits, the idea of somebody telling me what I can and cannot have, read, write, say, do, and believe rubs me the wrong way.

So my bottom line on communism is thumbs down.

On the other hand, I wouldn’t blame communists for all the world’s problems. So far I have found very little evidence that communists are responsible for, say, soap operas or the decline of the Dallas Cowboys (though my mind is still open on this last one, since the Cowboys—America’s team—has been largely supplanted by Bears).

I suppose I’m a little disturbed by recent changes in the Soviet Union. It looks as if people there are actually being allowed to have, read, write, say, and do a bit more of what they want. That may be great for them, but I’m worried about us. Some fine Christian organizations—not to mention secular businesses—are going to be in trouble if the Soviets get nice. And frankly, it’s been good for me, psychologically, to have someone to blame everything on. It’s something I’m not sure I want to lose. I’m worried about the Soviets, too, that someday they’ll have so many Bibles they’ll forget to read them.

Of course, all this conjecture is a bit premature. I’m skeptical. Like the rest of the Western world, I’ve got perestroika paranoia. I guess I’ll believe it when we win more Olympic medals than the Soviets, and when America’s team returns to the Super Bowl.

EUTYCHUS

Religion In School

I was pleased to see “Religion Goes Back to School” in the May 12 issue [News]. We who were part of the coalition that published “Religion in the Public School Curriculum” continue to be amazed at the positive response these guidelines and other efforts have received. For further reference, note that Americans United Research Foundation and the Baptist Joint Committee on Public Affairs also played a key role in the ongoing emphasis on teaching about religion in public schools.

Kathy Palen

Baptist Joint Committee on Public Affairs

Washington, D.C.

According to the article, “the trick will be to teach religion in such a way that it will not be confused with advocating one religion.” Good luck! Many public schools have for years allowed the teaching of Eastern mysticism as “cultural” courses, but in the name of separation of church and state, clamp down forcefully on teachers expressing their personal Christian faith. At what point are we teachers not allowed to share from our experiences? At some point everything that is taught is from our own lives.

Jack D. Ballard, Jr.

Portland State University

Portland, Oreg.

Turning Catholic

As a Protestant who regularly works closely with Roman Catholics, I am alarmed by the tone, rhetoric, and argument of J. I. Packer’s “Mistaking Rome for Heaven” [From the Senior Editors, May 12]. The claim that “what makes Catholics into Protestants is always convictions about God’s revealed truth,” is ludicrous, especially when set in contrast to the self-serving suggestion, running throughout the essay, that there really are no reasons why a Protestant would become a Catholic.

Patrick G. Henry

Institute for Ecumenical and Cultural Research

Collegeville, Minn.

As a former Roman Catholic, I agree that most ex-Catholics who become evangelical Christians do so out of a deep conviction regarding God’s truth as revealed in Scripture (not to mention a personal conversion experience). Regarding Protestants who convert to Roman Catholicism, I cannot believe that an evangelical who is truly born from above would ever seriously consider joining him or herself to Rome! One would have to be ignorant of Scripture or Roman Catholicism (or both).

Annette L. Ravinsky

Philadelphia, Pa.

I can only say that one should have been able to expect rather more of J. I. Packer than just plain old prejudice.

Edward J. Dillon, O.F.M.

Aiken, S.C.

I caution against amputating vibrant, healthy tissue from the body of Christ. Let us not label all Romanists as enemies.

David Meyer

Bethesda, Md.

If Rome has not essentially changed since the Westminster Confession was written, why are some evangelicals so hesitant to stand for doctrinal truth?

Rev. William L. Krewson

Valencia, Calif.

Anglican spirituality has always held to the primacy of God’s Word written: the Holy Scriptures. But I will not, and cannot, hold to the premise that God’s Word may not be interpreted by the church. May I remind Packer that the church existed for several centuries before the canon of Scripture was closed!

Steven M. Giovangelo

La Crescenta, Calif.

Rich Wisdom—And Choices

I enjoyed your articles on “Rich Wisdom,” [CT Institute, May 12], but take exception to the fact all the authors were seminary staff with but one exception. How about a follow-up article by lay people—tentmakers—who have had to grapple with the issue? And how about addressing the choices people have to make: new car or used; Mercedes or Ford; $300,000 house or $75,000; $500 suits or $100.

R. Paul McCollister

Evergreen Christian Mission Station

Evergreen, Colo.

I missed references to the discipline of tithing, but that may have been intentional.

Clifford V. Anderson

Bethel Theological Seminary

San Diego, Calif.

Carnell’S “Admirable Honesty”

I am grateful for space given to the discussion of my book The Making and Unmaking of an Evangelical Mind: The Case of Edward Carnell [Books, April 21]. I would like to correct two misleading statements.

Carl Henry refers to my “implication that Carnell took his life because he decided that his anti-inerrantist critics were right.” Nowhere do I say that Carnell “took his life.” On the contrary, what I do say is that “These bits and pieces of evidence, combined with Carnell’s history of unreliability in doling out pills to himself, strongly suggest accidental death.”

Then, in reference to a book Carnell was working on at the time of his death, Henry writes: “In his introduction he declared that the view of ‘Biblical inerrancy, … in my finite judgment, is correct.’ ” I regret that the discussion of the book seems to be reduced to the question of whether at the end of his life Carnell had doubts about biblical inerrancy. I must point out, however, that the full sentence, out of which these words have been lifted, gives a different picture: “These questions, and a thousand more, haunt me as I attempt a system of Biblical inerrancy which, in my finite judgment, is correct.” That strikes me as a perfectly normal, intelligent response to a complex and controversial issue. It may not be what Henry would like Carnell to have said; it is in fact what he did say. Ironically, by lifting words out of context, Henry deprived Carnell of his moment of admirable honesty.

Rudolph Nelson

State University of New York

Albany, N.Y.

Much More Complex

I appreciate your printing the article by Spencer Perkins, “The Prolife Credibility Gap” [Apr. 21]. It is a sensitive topic, and he’s the first Christian leader I’ve heard speak out with real insight into the problem. Abortion is so much more complex than many of us white upper-/middle-class Christians could begin to know about. A lot of these children, whose lives we’re “saving,” are in fact growing up in a sin-corrupted world where survival is the essence of life. Before we go waving our signs high around the abortion clinics, we need to take a serious look at ourselves and decide how willing we are to become involved in the lives of these mothers and children.

Jackie Dillinger

Dallas, Tex.

Our “strategies must meet” and reconciliation must begin to take place. Please, let’s all read the article once more, go to Scripture, pray for conviction, and take action.

Genie Reynolds Brainerd

Boston, Mass.

Do we keep on with legalized abortion until we have solved the issues of injustice that Perkins lives with? It’s a little like not accepting Jesus until you feel your life is in order and acceptable to God. We must respond now!

Maureen Krouse

Ventura, Calif.

Where in the Bible does Perkins learn that God is more concerned about “a decent quality of life” than an unborn baby’s “right to life”?

Lloyd A. Hartman

San Jose, Calif.

The Healing Question

To members of churches with ongoing healing ministries, and to the thousands of people who have been healed in the name of Jesus when modern medicine failed them, Colin Brown’s “The Other Half of the Gospel” [Apr. 21] must read like something out of a hundred-year-old theology text! The question today is no longer “Does God heal today in answer to prayer?” but “Why are some not healed?” One answer might be that seminarians are still being taught disproved theology.

Richard H. Parvin

Woodland Hills, Calif.

SPEAKING OUT

Give the Homeless a Chance

Last Veteran’s Day my roommate and I hosted a homeless vet who was suffering from paranoid schizophrenia and acute pneumonia. The day was cold, gray, and rainy, and our guest, a tiny, 70-year-old woman I met while volunteering at a Boston shelter for the homeless, had a racking cough and fever. She needed a warm place to recuperate; there was no room at a nearby hospital, and I had a guest room. Jesus’ imperative to care for “the least of these my brethren” seemed inescapable.

Our friend stayed for three days before gaining admittance to a local hospital. During that time, we learned she had an older sister living an hour and a half away, but she would not call for her help. Their relationship was ruptured, largely because our guest refused to stay on her medication and sometimes acted abusively.

This veteran needs more than soup-kitchen meals or shelter cots to get back to “normal” life. She is living proof that charitable efforts from individuals and groups, while important, will not wrench up the roots of homelessness and substitute for government-provided infrastructures. The people who make up the “points of light” in our churches and communities also need the resources that government can provide in increasing the availability of affordable housing and support services.

The homelessness spinning out of control in our country points to this conclusion. The number of homeless Americans has grown to somewhere between 350,000 and 6 million. Some predict that, without intervention, the figure could climb to 19 million by the year 2000.

Poorly conceived government policy paved the way for this crisis. Deinstitutionalization in the seventies of people like our houseguest increased the rolls of the homeless. In a quest to free hospital beds and “enable” mentally ill persons who represented no danger to themselves or to others, state governments turned thousands of patients out of wards and onto the streets. Group homes and social services were to provide the safety net.

But the net’s holes were gaping. Today, many such persons live on disability checks of $468 a month in cities such as New York and San Francisco, where the average monthly rent for a small apartment is well over $500.

Deep cuts in federal housing subsidies and insufficient checks on private development over the past decade have also dramatically affected the numbers of the homeless. The Reagan administration cut federal funding for low-income housing by more than 80 percent to a mere $7 billion. This played a huge role in reducing affordable housing. More and more shelters are seeing welfare families, the elderly, and working mothers and their children, all of whom simply cannot afford rent payments.

How can Christians help reverse the cycle? Good works are important, particularly those targeted at the poorest. But we must recognize that such efforts are largely custodial. Indeed, the more shelters and soup kitchens we build, the more we institutionalize poverty.

The best way to strike at the roots of homelessness is to promote affordable housing through direct action and lobbying in state capitals and in Washington. Here, our votes count. Our letters to the secretary of Housing and Urban Development count. Our calls for a moratorium on the proliferation of condos that price low-income people out of the cities count. Our lobbying for mandates that new construction include affordable housing counts.

In short, we can begin to show less-fortunate brothers and sisters that we care, not only by inviting them in for food and shelter, but also by recognizing the roots of homelessness—and working to change an unjust system.

Katie R. Smith is a former senior research assistant at Harvard University’s John F. Kennedy School of Government, a former board director of a Boston women’s shelter, and a free-lance writer.

Speaking Out offers responsible Christians a forum for their views on contemporary issues. It does not necessarily reflect the views of CHRISTIANITY TODAY.

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