From the Heart of the Church Volume 2 • 2015

School of Christian Studies Howard Payne University Brownwood, Texas

From the Heart of the Church Vol. 2 (2015)

From the Heart of the Church

Howard Payne University School of Christian Studies

EDITOR-IN-CHIEF Jessi Jordan

ASSISTANT EDITOR Thomas Kyle

EDITORIAL STAFF Elizabeth Allen Evan Fleming Courtney Tatum Rebekah Weaver Kelsan Wolverton

FACULTY ADVISORS Dr. Donnie Auvenshine Dr. Derek Hatch

From the Heart of the Church is published annually by the School of Christian Studies of Howard Payne University (Brownwood, Texas). The views expressed

Journal’s Editorial Staff. All contents of this Journal are fully protected under copyrightin its pages laws. do not Permission necessarily is reflectgranted those to ofreproduce the University, articles the for School, church or theor classroom use, provided both that clear attribution is given to the author and From the Heart of the Church and that the reproductions are not sold for commercial purposes. For other uses, please contact the Faculty Advisors of the Journal.

© 2016 From the Heart of the Church All rights reserved. http://www.hputx.edu/FHC-journal

3 From the Heart of the Church Vol. 2 (2015) From the Heart of the Church Volume 2 • 2015 Table of Contents

A Note about this Journal 5

The Resurrection of the Body 6 Courtney Tatum

The Christian Identity Crisis 20 Rachel Ellington

The Economic Injustice of Israel and the Sovereignty of God 30 Elizabeth Allen

Using Dance and Drama in Sharing the Gospel 34 Kelsan Wolverton

Desire and Humanness in TheVampire Diaries 42 Cristalyn Fitzgerald

4 From the Heart of the Church Vol. 2 (2015)

Why a student journal? The answer to this question is two-fold. First, as any student Acan Noteattest, writing About makes up Thisa great deal Journal of their time. Indeed, it is a crucial competency for consult the relevant sources on the subject, and to present a cogent written argument about the cultivating critical thinking. Many courses ask students to carefully consider a specific topic, to matter. Professors ask students to practice these tasks and to hone these crafts, not only so they can become better writers, but also better thinkers. This journal aims to embrace the importance of this practice. Second, what has become clear in learning about the life of the church is that word care ministry partly involve naming things rightly and speaking carefully and in a nuanced manner is a significant part of Christian ministry. In other words, good pastoral care and good Christian (whether how to read a passage of scripture or how to understand a pressing ethical challenge). This journal takes seriously that, as we aim to follow the one known as “The Word,” the words we read, speak, and write are immensely important. This journal, From the Heart of the Church, is directed by Howard Payne University students in the School of Christian Studies. They have written the essays printed in its pages in a wide variety of courses in the areas of Bible, Biblical Languages, Christian Education, Cross- Cultural Studies, Practical Theology, and Youth Ministry. HPU students constitute the editorial board that selects the printed essays through a blind review process, and they have labored to displayed in these essays, but their authors embody a similarly wide range of vocations (which present the essays in their current form. Additionally, not only is there a wide range of fields will be indicated by the biographical information at the end of each essay). As the title states, this journal proceeds from the heart of the church, with its concern to utilize a distinctly biblical and theological lens to understand people, the contemporary world we inhabit, and the shape of Christian witness. Likewise, these essays are also practical in that they return to the church to inspire readers in further thinking about scripture, theology, and ministry in light of Christ’s love for the world.

5 From the Heart of the Church Vol. 2 (2015)

Courtney Tatum

The Resurrection ofINTRODUCTION the Body The doctrine of the resurrection of the body has become highly distorted, or in some places is completely absent, in Baptist liturgical practices. This paper will explain the placement of the eleventh line in the Apostles’ Creed, what the biblical foundation for this doctrine is, what Christian tradition has stated in regards to this doctrine, how it functions as grammar for Christian theology, and the liturgical practices that demonstrate (or distort) this creed.

CREEDAL CONTEXT FOR BODILY RESURRECTION The Apostles’ Creed is separated into three main sections, each one concerning a different member of the Trinity. The line of the creed which states “I believe in . . . the resurrection of the body” is found within the section of the creed that is dedicated to the Holy Spirit, the holy catholic church, the communion of saints, the forgiveness of sins, and the life everlasting. Instead of being included within the phrases about belief in Jesus Christ, this line was placed within the last section of the creed. This placement establishes that the resurrection referred to in this line is separate from Jesus Christ’s resurrection. Because Jesus’ resurrection is addressed earlier in the creed (“on the third day he rose again”), it is odd to assume that “the resurrection of the body” is repeating what has been previously stated in the creed. The resurrection of the body has clearly been placed within the context of the church, so this resurrection is associated with believers, not with Jesus Christ. “The resurrection of the body” is placed within the context of the body of Christ (the church) as well as the forgiveness of sins and the life everlasting. This would convey the message to readers that “the forgiveness of sins, the resurrection of the body, and the life everlasting” is a chronological sequence of events. That is to say: without the forgiveness of sins, there would be no resurrection of the body, and without the resurrection of the body, there would be no life everlasting. These statements are tied together. The forgiveness of sins comes into play because it is crucial to understand judgement as a part of the resurrection. When we are resurrected, John 5:28-29 states, “Do not marvel at this; for an hour is coming, in which all who are in the 6 From the Heart of the Church Vol. 2 (2015) tombs will hear His voice, and will come forth; those who did the good deeds to a resurrection of life, those who committed the evil deeds to a resurrection of judgment” (NASB). Thus, the resurrection and judgment are connected in the creed because they are connected in Scripture. Similarly, the resurrection of the body is crucial to our understanding of everlasting life because our everlasting life will be in our resurrected bodies.

Nicaea Thein 325 Niceno-Constantinopolitan CE and the First Council of Creed, Constantinople which resulted in 381 from CE, theestablishes first ecumenical the same council doctrine in of the resurrection of the body in lines 11 and 12, which say: “we look forward to a resurrection of the dead and life in the age to come. Amen.”1 This creed, like the Apostles’ Creed, distinguishes the resurrection of the dead from the resurrection of Jesus and links the resurrection of the dead with the “life in the age to come.”2 However, unlike the Apostles’ Creed, the Niceno-Constantinopolitan

3

Creed merelyThe Scots affirms Confession a resurrection of 1560 of writes the dead, about instead the resurrection of a specifically in Article bodily 10 resurrection. of its 25 articles: We undoubtedly believe that, insomuch as it was impossible that the sorrows of

death should retain in bondage the Author of life; that our Lord Jesus Christ crucified, dead,destroying and buried, him who who was descended the author into of hell, death, did broughtrise again life for again our justification, to us that were and subject to death and to the bondage of the same. We know that his resurrection

wasdead, confirmed whose sepulchers by the testimony did open, of and his they very did enemies; arise and by theappear resurrection to many withinof the

thesenses city and of Jerusalem. judgments It of was his apostles,also confirmed and of byothers, the testimony who had conversation, of angels, and and by didthe eat and drink with him after his resurrection.4

ThisChrist’s confession resurrection of faith and to affirms the fact the that bodily Christ aspect ate and of drank the resurrection after his resurrection. by pointing This to confession also alludes to Scripture—the event in Matthew 27:52-53 when many came

Creeds & Confessions of Faith in the Christian Tradition, Jaroslav Pelikan and Valerie Hotchkiss, eds. (New Haven: Yale University Press, 2003), 1:600. 1 “Niceno-Constantinopolitan Creed,” in

2 Ibid. Creeds & Confessions of Faith in the Christian Tradition, Jaroslav Pelikan and Valerie3 Ibid. Hotchkiss, eds. (New Haven: Yale University Press, 2003), 2:295-96. 4 “Scots Confession of 1560,” in 7 From the Heart of the Church Vol. 2 (2015) out of the tombs after Jesus’ resurrection in order to demonstrate yet another element of belief. Not only do they confess the resurrection of Jesus, but they also confess that others were resurrected and appeared within Jerusalem. The doctrine of the resurrection of the body establishes that believers have hope in an eventual resurrection of their physical body. This doctrine is a springboard into many topics

discussedstated about in connectionthe relationship with ofthe Scripture grammatical and otherfunction theologians of the clause, to this but clause. first Itmore is essential should beto carefully consider Scripture passages dealing with the resurrection of believers and how Christ

wasbelief a infirst the fruit resurrection of the resurrection of the body in found order into thefully Apostles’ understand Creed. the meaning of the confession of

BIBLICAL CONTEXT FOR BODILY RESURRECTION It is important to look at the biblical context in order to understand what the writers of the Apostles’ Creed took into account when they included the doctrine of the resurrection of the body as a key doctrine for Christian belief. Key biblical passages that establish the doctrine of the resurrection of the body include 1 Corinthians 15, Philippians 3:20-21, John 20:27, and Luke 20:34-38. These passages outline what our resurrected bodies will be like and how they will operate differently after the resurrection. 1 Corinthians 15:12-56 is the most explicit place that Scripture talks about the resurrection of the body, and this passage also covers the topic at length. In this chapter, Paul states that Jesus

Christ was crucified and raised from the dead, so those who say that there is no resurrection (like the Sadducees) are denying that even Christ was raised. Paul affirms that Christ was raised andunlike was Adam, actually who the brought first fruit about of thedeath, future Christ resurrection. brings life. He The says Interpreter’s that Christ Bible is like explains Adam, thatbut

Jesus’ resurrection is the first fruits of the future resurrection, even though he did raise men and women to life on earth. Since Jesus was the first of the eternal resurrection, which is to come, he

isJarius’ still considered daughter) werethe first not fruit. raised The into men eternal and women life like that Jesus Jesus was, resurrected but Jesus (namely merely Lazarusraised them and

8 From the Heart of the Church Vol. 2 (2015) back to their mortal lives.5 According to The Interpreter’s Bible, the example of the grain found in this passage is conveying to the reader that as the seed being put into the ground is later raised as something entirely different than the original seed, so it will be with the resurrection of the dead.6 In 1 Corinthians 15:35-41, Paul contrasts the different types of bodies. Paul writes about heavenly bodies in contrast with earthly bodies, and he contrasts human bodies with the bodies of animals. The discussion of different bodies found in these verses is meant to demonstrate that just as the earthly beings have different forms, there will be a variety in the celestial bodies as well.7 In verses 42-44, Paul describes what will happen with the resurrection of the dead: the raised bodies will be “imperishable . . . raised in glory . . . raised in power . . . raised a spiritual body” (NASB). However, Paul is talking in contrasting terms here. He says something will be sown in one way, raised in another. He says that it is sown in a natural body and will be raised as a spiritual

body.these However,two things he are clarifies not separated. by saying Versesthat if there42-50 is discuss a natural the body, contrasts there betweenis also a spiritualthe two body;types of bodies, but The Interpreter’s Bible explains that verse 44 is not saying that the new body will not be physical, but instead spiritual. Likewise, it is saying that “spirit is not the substance out of which the new body is made any more than the soul is the substance out of which the earthly body is formed. Our new body will be a body of glory and splendor.” Paul is saying that our new body will belong to the Spirit instead of to the world.8 In verses 51-54 Paul elaborates on the resurrection, saying that we will be changed to imperishable and immortal, and this will be the

fulfillmentThe ofpassage the saying in Philippians that “death 3:20-21 has been refers swallowed to how “ourup in citizenship victory” (NIV). is in heaven,” unlike the enemies of the cross of Jesus. This passage also says “we eagerly await a Savior from [heaven] . . . who will transform our lowly bodies so that they will be like his glorious body” (NIV). This text outlines that in the second coming of Christ, there will be a transformation of our bodies into one like Christ’s resurrected body, which is the example of what our body will be like. Thus, when we see in scripture that Jesus appeared after his resurrection and allowed his disciples to examine his physical body (in the case where Thomas doubted Jesus’ resurrection), we understand that The Interpreter’s Bible (New York: Abingdon-Cokesbury Press, 1955), 10:243. 5 George Arthur Buttrick, ed.,

6 Ibid. 7 Ibid. 8 Ibid., 11:247-249. 9 From the Heart of the Church Vol. 2 (2015) Jesus’ body was physically resurrected, not simply in spirit (John 20:27). Therefore, we know that our resurrected bodies will also be physically resurrected. In Luke 20:34-38, the reader gets a picture of how life will be “in the age to come and in the resurrection from the dead” (NIV). In these verses, Jesus is saying that there will be no marriages or death in the age to come. Instead, believers will be like angels which do not marry or die. This passage from Luke describes the future world where concepts such as marriage will no longer be

necessary and death will no longer exist. Johann Peter Lange states that death does not separate us from God. Lange states that God is not God of the dead; rather, all are alive in him. Lange says it like this: “the visible world of men and the invisible world of spirits both stand before God’s eye as one communion of living ones.”9 In this passage Jesus argues that Moses even demonstrated that there would be a resurrection because Moses spoke of the Lord as “the God of Abraham, and the God of Isaac, and the God of Jacob” (Luke 20:37, NIV), and then Jesus declares that God is the God of the living, “for to him all are alive” (Luke 20:38, NIV). John 5:24-30 also comments on the resurrection of the dead. In fact, these verses promise the future resurrection, saying, “for a time is coming when all who are in their graves will hear his voice and come out—those who have done what is good will rise to live, and those who have done what is evil will rise to be condemned” (John 5:28-29, NIV). Matthew 27:52-53 mentions the resurrection of a multitude of righteous people who were raised and came out of the tombs after Jesus’ resurrection, and who appeared to people in Jerusalem in a physical resurrection. 1 Thessalonians 4:13-18 also discusses a future resurrection, when those who are still alive will

beJesus. united The withpassage the inLord, 1 Thessalonians and those who is an have example fallen of asleep Paul’s will pastoral rise and care all for will this be church unified and with his desire to teach sound doctrine about the resurrection. Richard Hays points out that in this letter, Paul is comforting the Thessalonians as they grieve the death of believers. However, Paul does not mention anything about their loved ones who are already in heaven with Jesus, as is the message commonly communicated at Christian funerals. Instead, Paul merely tells them to put their hope in the future resurrection.10

Commentary on the Holy Scriptures: Critical, Doctrinal and Homiletical, Philip Schaff, trans. (Grand Rapids, Mich.: Zondervan, 1960), 8:309-310. 9 Johann Peter Lange, Exploring and Proclaiming the Apostles’ Creed, Roger E. Van Harn, ed. (Grand Rapids, Mich.: Eerdmans, 2004), 260-272, at 265. 10 Richard B. Hays, “The Resurrection of the Body: Carnis resurrectionem, in 10 From the Heart of the Church Vol. 2 (2015) Although there are passages such as Luke 23:42-43, and Philippians 1:21-24 that suggest that the souls of believers will be in Christ’s presence immediately upon death, these passages do not negate the doctrine of the resurrection of the body. These passages demonstrate that there is

nogoal period is for abetween bodily resurrection death and unification of believers. with11 Luke Christ, 23:43 but is they the doverse not in dismiss which Jesusthat God’s promises ultimate one of the men hanging with him at Golgotha that “today you will be with me in Paradise” (NIV). This would very clearly indicate that Jesus is saying to the man that after he dies, he will immediately join Jesus in heaven. However, according to Lange, this passage’s promise of being together “today in Paradise” is not a promise of being in heaven, but a promise that there is a resurrection of the just and of further participation in the blessings of the Messianic kingdom. Lange explains that because of the current understandings of Jewish culture, it would have been understood that Paradise would have referred to “‘Abraham’s bosom,’ a part of Sheol which is opposed to Gehenna,” instead of referring to heaven, as most modern readers interpret it.12 Another passage that seems to convey a message of being instantly united with Christ upon death is Philippians 1:21-24, which states:

Forfruitful to me labor to live for is me. Christ, Yet andwhich to dieI shall is gain. choose If I amI cannot to live tell.in the I amflesh, hard that pressed means between the two. My desire is to depart and be with Christ, for that is far better. But

Concerningto remain this passage, in the flesh The is Interpreter’s more necessary Bible on says your that account in death (ESV). Paul will be able to fully be devoted to the service of Christ. Of course, Paul is able to serve Christ while he is alive, but this passage suggests that after death he will be able to achieve that service in a greater measure.13 So do these passages establish a doctrine that is contradictory to the resurrection of the body? Certainly not. The Bible presents a picture of a hope that we will be united with Christ in spirit. The Bible is also clear that we have the hope of a future resurrection, and it outlines what this resurrection will look like: we will have transformed, raised bodies that are like the

resurrectedcreation will bodytake place of Christ. at the Scripture time of Christ’s also clarifies second coming. that this resurrection and redemption of

Commentary on the Holy Scriptures, 8:376-377. 11 Ibid., 264-265. The Interpreter’s Bible, 11:36. 12 Lange, 13 Buttrick, ed., 11 From the Heart of the Church Vol. 2 (2015) THE FIRST EPISTLE OF CLEMENT TO THE CORINTHIANS In 97 CE, Clement of Rome wrote an epistle to the Corinthian church which expounds upon the resurrection of believers in chapters 24-27.14

fruit of the resurrection. Next, he critically examines what Clement Scripture explains has to that say Christ about isthe the future first resurrection. Finally, Clement writes about trusting in God’s foresight and promise.

proposesIn thatchapter God 24, is continually Clement affirms reminding that usJesus and Christ assuring is the us offirst our fruit future of theresurrection resurrection, through and nature. He suggests that a resurrection “which is at all times taking place” is that of the day and night.15 He also looks to the growth of seeds into grain as a demonstration of God raising up fruit out of a seed.16 Chapter 25 discusses how the phoenix, which dies and is reborn, is like an emblem of our resurrection.17 In chapter 26, Clement of Rome has a challenging tone when he asks: “Do we then deem it any great and wonderful thing . . .” that God would raise up those who have served him faithfully, when there is already a demonstration of resurrection of the phoenix?18 This illustration mirrors the same format that is found in Matthew 28. Matthew contends that the

Lordwe not takes of more care valueof the thanlilies they? of the Likewise, field and Clement the sparrows, of Rome and demonstrates then proposes that the God question: resurrects are a phoenix, then asks: are we, who are faithful, not much more likely to be revived? Although modern readers see the story of the phoenix as mythical, to Clement the phoenix was a factual example of resurrection in the natural world. Indeed, the details and explanation of the exact process a phoenix goes through in its transformation and the information about the sightings of the phoenix are striking.19 After discussing the resurrection of the phoenix, Clement of Rome looks to scriptures such as Psalm 28:7, Psalm 3:6, and Job 19:26 to point to the promise of the future resurrection.20 Next, Clement concludes that since the Bible makes promises about our resurrection, then we merely should rely on God, knowing that God is faithful and cannot lie. Clement focuses on the Lord’s all-

The First Epistle of Clement to the Corinthians (London: Society for Promoting Christian Knowledge, 1937), 1. 14 W.1 Clement K. Lowther 24.2. Clarke, See Clarke, The First Epistle of Clement to the Corinthians. 1 Clement 24.5. 15 16 17 Ibid., 25. 18 Ibid., 26.1 19 Ibid., 25. 12 20 Ibid., 26.2-3. From the Heart of the Church Vol. 2 (2015) knowing and all-powerful nature as reassurance that there will be a resurrection according to his perfect timing.21

JUSTIN MARTYR’S FIRST APOLOGY Starting in chapter 18 of his First Apology, Justin Martyr discusses what he considers to be proof that souls still experience sensation after death.22 He writes about necromancers who are able to evoke the souls of deceased persons and provides examples of people who have been possessed by the spirits of the dead. Justin says that these examples can be considered reliable witnesses by his audience. He suggests that the oracles of Amphilochus and Pytho and the stories of Plato, Socrates, and Homer are also reliable sources that prove that souls experience sensation after death.23 Justin then asks his readers to give as much stock to Christian believers as they would give to these other sources, saying: “Such favor as you grant to these, grant also to us,

whobodies, not though less but they more be firmly dead thanand cast they into believe the inearth, God; for since we wemaintain expect thatto receive with Godagain nothing our own is impossible.”24 After this, Justin Martyr argues that although we have not seen a person rise from the dead, it does not mean it is impossible for God to raise someone from the dead. He illustrates this point by saying that if we did not understood where humankind came from and how human beings reproduced, we would never believe it if someone explained it to us. Instead, we are able to believe because of our understanding of conception and childbirth that we obtain through experiences in a community in which conception and childbirth is commonplace.25 Justin quotes Matthew 19:26 (“what is impossible with men is possible with God”) in order to demonstrate that the resurrection is indeed possible and explains that Matthew 10:28 sees God as having the ability after death to throw someone’s soul and body into Hell (“fear not them that kill you, and after that can do no more; but fear Him who after death is able to cast both soul and body into

1 Apology 18. See “The First Apology of Justin Martyr,” in The Ante-Nicene Fathers: Translations 21 Ibid., of the 27.1-3. Writings of the Fathers down to A.D. 325, Alexander Roberts and James Donaldson, eds. (Buffalo, N.Y.: Christian22 Justin Literature Martyr, Publishing Company, 1885), 1:163-187.

23 Ibid. 24 Ibid. 25 Ibid., 26. 13 From the Heart of the Church Vol. 2 (2015) hell”).26 He suggests that if God can throw someone’s soul and body into Hell after they have died, surely God could also raise that someone’s soul and body after they have died.

JUSTIN MARTYR’S ON THE RESURRECTION Justin Martyr’s On the Resurrection discusses the objections that some people raise against the belief in the resurrection of the dead and refutes these objections. One objection that he faces

is the belief that it is impossible for our bodies to be redeemed because our flesh is what causes usopponents to be sinful. conclude There that are versesthose who such believe as Mark that 12:25 as long prove as thatwe have our resurrectedflesh, we will bodies be sinful. will notHis

beangels made in ofheaven. flesh. BecauseMark 12:25 this states verse saysthat afterthat we the will resurrection be like angels, we will Justin’s not marry,opponents but beattributed like the all qualities of angels to our resurrected bodies. Instead of reading what is explicitly stated in

thenot eat,verse drink, concerning or perform marriage, other bodilyhis opponents functions, say then that neither since willangels we dowhen not we have are fleshresurrected. and do

Justinappeared Martyr as a also spiritual combats being. those27 who claim that Jesus himself did not come in the flesh, but only In chapter three, Justin Martyr refutes the idea that our resurrected bodies will have to

followfunction the the pattern same wayof our as currentour earthly earthly bodies. bodies. The Heevidence firmly ofstates this thatis already our bodies in place will in not our have world; to just because something has the potential of being used in a certain way, or was created to be used for a certain purpose, does not mean it has to be used in that way. Justin provides a barren woman as an example. Although a barren woman has a womb which is created so that she can

bearphysically children, able this to have woman’s children womb but will choose not fulfillnot to. its28 Hepurpose. references Similarly, Luke there 20:34-35 are women to demonstrate who are further that Jesus addressed the fact that our resurrected bodies will function differently (“they will neither marry nor be given in marriage”) than our earthly bodies. He clearly writes that our bodies will not be lacking or changed to no longer have wombs; we will have bodies that are in

On the Resurrection 3. See “On the Resurrection,” in The Ante-Nicene Fathers: Translations of the Writings26 Ibid. of the Fathers down to A.D. 325, Alexander Roberts and James Donaldson, eds. (Buffalo, N.Y.: Christian 27 Justin Literature Martyr, Publishing Company, 1885), 1:294-99.

14 28 Ibid. From the Heart of the Church Vol. 2 (2015) essence the same, but will function differently. We will be like Jesus, Justin concludes, who was in all ways human but did not marry or have children.29

Chapter four of On the Resurrection addresses the idea that if a body dies while injured, it would be resurrected with the same injury. To this, Justin Martyr looks to Jesus’ ministry on

earth, and answers: “For if on earth He healed the sicknesses of the flesh, and made the body whole,entire.” 30much more will He do this in the resurrection, so that the flesh shall rise perfect and has the power He argues to restore that because our bodies Jesus in has the the resurrection power to restore as well. our31 earthy bodies, Jesus definitely Next, Justin Martyr comments on how the pagans believe that their gods can do all things,

whilethe power some to Christians, resurrect whothe dead.believe32 Hein thesays only that true these God, people have difficultybelieve only believing in word, that and God their has actions demonstrate their unbelief. For these unbelievers, Justin uses the next chapter to propose physical evidence of the possibility of the resurrection so that even those who cannot come to a faith-based understanding can be convinced of the resurrection through physical evidence. Justin Martyr uses the testimony of the philosophers, such as Plato, to back up his argument in chapter six.33 He explains that it is physically possible for God to resurrect or reconstruct our bodies, even after they have decomposed, using the different understandings of matter. Plato, Epicurus, and the Stoics all understood matter in different ways, but Justin Martyr uses the different parameters of each understanding to explain how God can still resurrect the human body. The common understanding between these three schools of thought is that the building blocks of matter are indestructible. Therefore, Justin concludes, when we die the different elements we are composed of are not lost; they are merely broken down into more basic components. Justin Martyr’s argument centers on the understanding that it was God who originally created us from these materials, so he could easily use the same process to create our resurrected bodies.34

humansNext, in God’s Justin likeness. Martyr Justin defends states the that value it is ofabsurd our earthly to think bodies, that God affirming would make that something God made

29 Ibid. 30 Ibid., 4. 31 Ibid. 32 Ibid., 5. 33 Ibid., 6. 34 Ibid. 15 From the Heart of the Church Vol. 2 (2015) in his own image that is “contemptible and worth nothing.”35 After establishing that our bodies

were created with a purpose by God, he addresses the view that it is our flesh that leads to sin. He clarifies that the soul and body are connected, and without the soul, the body itself is not sinful. Hebecause clearly they affirms are interconnected: that it is not one or the other that is responsible for the sinful human nature Is the soul by itself man? No; but the soul of man. Would the body be called man? No, but it is called the body of man. If, then, neither of these is by itself man, but that which is made up of the two together is called man, and God has called man to life and resurrection, He has called not a part, but the whole, which is the soul and the body.36 He then ponders why God would save only the soul of a person and not the body in order to show how illogical it would be for God to save one but not the other.37 In chapter ten, Justin Martyr looks at the resurrection of Christ (a bodily resurrection) to demonstrate that our resurrection will also be a bodily resurrection.38 Justin argues that there would be no other reason for Christ to appear in a resurrected body except to demonstrate to us the kind of body we will have in the resurrection. Christ even allows the disciples to look at the marks left by the nails, and he eats with them, showing that he is truly appearing to them in the

39

flesh, notJustin simply Martyr’s as a resurrected On the Resurrection spirit. Then concludes Jesus ascends by reiteratingto heaven in that this the body. resurrection of the body is a sound doctrine, so we should no longer listen to those who claim that the soul is 40 He

immortaldemonstrates but thethat flesh part itselfof the is reason mortal, it isor so that important our soul for is usthe to only have thing a clear that understanding will be saved. of the value of both the soul and the body is because if we do not value the body, we would be tempted to indulge it, as do those who are of this world. Instead, we must understand the value of the body so that we will keep ourselves pure in soul, body, and spirit.41

35 Ibid., 7. 36 Ibid., 8. 37 Ibid. 38 Ibid., 10. 39 Ibid. 40 Ibid. 16 41 Ibid. From the Heart of the Church Vol. 2 (2015) DOCTRINAL SUMMARY When we speak about a doctrine having a grammatical function, we are speaking about the ways in which it is descriptive and prescriptive for worship. This clause describes the beliefs already being taught by Paul according to 1 Thessalonians 4:13-18 and 1 Corinthians 15:12-56. Paul was teaching about what would later be established as the clause in the Apostles’ Creed “I

believe . . . in the resurrection of the body.” It serves as prescriptive by trying to affirm the physical body in order to avoid such pitfalls as Justin Martyr encountered. The field of play established by thisinterconnected, doctrine is one and that insists affirms that thethere value will of be the a futurecreated resurrection body, asserts for that believers the soul that and involves body are a redemptionthe source of of our our sinful bodies. nature. This doctrine establishes these things while denying that the flesh is

resurrectedThe clause and redeemed. affirms the As created we see inbody the byscripture pointing passages, to the fact we thatwill thehave physical a new incorruptible body will be body. Scripture shows that soul and body will be raised in judgment; even those that are condemned will rise in the body. Thus, we see that it is God’s intent for the resurrection to include both body

andthe necessitysoul. It shows of our that bodies. God’s We intention are not is revived not the only destruction in spirit, of but our in bodies, an incorruptible and it actually body affirms which will partake in our life everlasting. This also demonstrates that there is not a separation of spirit and body. We are not a soul merely dwelling in a body, but our soul and our body are linked. This

clausehave bodies also demonstrates in new world thatbut we flesh will itself not sin.is not the source of evil because it shows that we will

LITURGICAL REFLECTIONS The doctrine of the resurrection of the body is found in liturgical practices such as funeral services, songs, and prayers. Unfortunately, the ideas that Justin Martyr tried to eliminate through his writings have persisted in Christian thought; there are still examples of those who preach sermons which completely separate the soul from the body and deny the value of the body. There are still those who believe and preach that the body is the source of evil. Although there are a few examples of funeral services which focus on the hope of the resurrection of the body, most only focus on the scripture passages that portray the idea that we will be united with Christ instantly 17 From the Heart of the Church Vol. 2 (2015) when we die, and they entirely omit any information about the hope of the future redemption of our bodies and our resurrection. Passages in Acts (4:2, 23:6-8, and 17:32) demonstrate that Pharisees, priests, and Sadducees had problems with Paul preaching about the resurrection. Regardless, these passages show that Paul proclaimed the resurrection of the dead to early believers and that the resurrection of the dead was a source of hope to early believers. We know that early believers understood the importance of this doctrine and preached about it. Paul also encouraged believers to have a right understanding of death and the hope of the resurrection in 1 Thessalonians 4:13-18. Christopher Hall discusses how in early church settings the conversation about the resurrection of believers was included as a part of the baptismal practices since baptism was

viewed as an expression that we have died and are resurrected with Christ.42 The Oxford History of Christian Worship states that when believers take communion they are showing the belief that they share in Jesus’ death, resurrection, and glory. This text cites a Trinitarian doxology which

is found in the Sunday Compline: “Glory to the Father for the Resurrection; worship to the Son who was clothed in them at His Rising; thanksgiving to the Spirit who keeps them for all the saints.”43 This is an example of liturgy which includes the doctrine of the resurrection of the body. This example also demonstrates a clear understanding of Jesus having come in the same kind of “clothing” with which we will be clothed in our resurrection.

In The Shape of Liturgy, Gregory Dix provides a prayer that was recited at the funeral of Pope Simplicius in 483 CE, which clearly demonstrates some of the logic that Justin Martyr had

tried to address years earlier in On the Resurrection. In this prayer, God is asked to receive the

soulDespite of thethe deceasedattempts ofnow Justin that Martyr he has to been address “freed various from faultsall which in the it Christianhad gathered understanding in the flesh.” of

theChristian resurrection, church. 44this teaching that flesh is a source of evil seemed to continue to plague the early The way we worship could better embrace the depth of the doctrine of the resurrection

of the body in our prayers, songs, sermons, and funeral services. Since this doctrine also affirms Worshiping with the Church Fathers. (Downers Grove: IVP Academic, 2009), 34. The Oxford History of Christian Worship. (Ox- ford: Oxford42 Christopher University Press, A. Hall, 2006), 297. 43 Geoffrey WainwrightThe Shape and of Karenthe Liturgy Westerfield (Westminster: Tucker, eds.,Dacre Press, 1945), 125.

18 44 Gregory Dix, From the Heart of the Church Vol. 2 (2015) thebeing created thoughtful body aboutof humans, how wewe speakcan affirm about our our human bodies. flesh If we through attribute our sinfulness sermons andto our prayers physical by bodies or talk about our bodies and our souls as separate, we go against what Scripture teaches about the redemption of our bodies through a physical resurrection. As Justin Martyr attempted to use his writings to correct theology that was contrary to the message found in Scripture, we should also try to write and communicate thoughtfully about what Scripture says concerning the resurrection of the body.

CONCLUSION An informed understanding of the resurrection of the body is essential to the Christian faith. Like other doctrines found in the Apostles’ Creed, the clause about the resurrection of the

bodyeven beforestates thebriefly term what “Christian” Scripture had says begun in length.to emerge The and resurrection before the of Bible the hadbody two was testaments. preached Thus, it is crucial to understand what has been talked about across time by various church fathers and theologians in order to have a well-rounded understanding of our faith. The idea of the redemption of our bodies at the time of Christ’s second coming is a very exciting part of our faith, and it provides a source of hope for believers. This doctrine is being distorted in some places and completely left out of others should drive us to be more thoughtful in our liturgical practices in order to try to remedy the harm that has been done. The healing begins with the Apostles’ Creed, and it starts with the confession of believers that “I believe in the resurrection of the body.”

Courtney Tatum graduated from Howard Payne in December 2015 with a Bachelor of Arts degree with a major in Bible and a Christian Studies composite minor. She plans to attend graduate school in fall 2016 to pursue a Master’s Degree in clinical mental health counseling.

19 From the Heart of the Church Vol. 2 (2015)

Rachel Ellington The Christian Identity Crisis

EDITOR’S NOTE: The following article makes observations and reflections in response to the themes and discussion of The Next Christians by Gabe Lyons.1 Subsequent references and allusions to material from that book will be cited parenthetically.

WHY IS REALITY FADING? Christianity was never meant to be this grand, sophisticated lifestyle. It was never meant to be cool or popular or even easy. In the early twentieth century, our nation began to transmogrify the Christian faith into either an intense yet meaningless feeling, or a convoluted, old-school rule book. The Bible turned into simply an ancient manuscript that condemned everything. People did not even bother to read the parts about love and forgiveness, only law and judgment. The New Testament turned into legend, and Jesus into a fairy tale character. Even the church began to doubt the power of their faith. When students came home from camps and retreats saying they were changed, some believed them, but most said, “It will wear off.” Christianity’s original form was martyrdom, symbolically and literally. Jesus made it clear that Christianity is a relationship. It is an intimate relationship through him to the Father, interpreted by the Holy Spirit, and a relationship with every human being on this planet. We were called for one purpose: to do life with each other, in love, God’s way. But are today’s Christians known for that? More often than not . . . not so much. Many times the label “Christian” has lousy connotations, if we are being honest. Secular Americans view us as hypocritical perfectionists who go around damning them for every little imperfection they exhibit, while we act like we have it all together. Truth being told, Christians are actually supposed to tell people we certainly do not have it all together. The label “Christian” does not have positive connotations. We are supposed to make it clear that Christianity falls far from religion. It is actually radical. It is completely relational. It implies we are called to have positive

The Next Christians: Seven Ways You Can Live the Gospel and Restore the World (Colorado Springs, Colo.: Multnomah, 2010). 1 Gabe Lyons, 20 From the Heart of the Church Vol. 2 (2015) relationships with everyone with whom we come into contact, no matter who they are or what they believe. We are called to do whatever it takes to spread Christ’s story, even if that means being looked down upon by the entire human race.

WHAT IS THE NEW NORMAL? It can be easily assumed that Americans today want the truth. But sometimes when they

dothe find idea it, of they “how do cannot youalways be wishsure truthto believe is really it. When true postmodernunless you prove thought it yourself?” emerged on came the scene,to the forefront of many arguments. Suddenly, truth turned into an opinion that had to be debated. This movement also resulted in the increased popularity of debates between atheists and Christians, the two major poles of “truth” at the time. These debates, however, began to get personal. It was more than just debating truth; it was criticizing beliefs, slandering persons, and smudging legacies. When the revered, evangelical preacher, Jerry Falwell, passed away, Christopher Hitchens, an infamous proponent of atheism, did not sway in stating how worthless and sadly mistaken about everything Falwell was. He went so far as to say he wished there was a hell for Falwell to go to (15). Modern Christianity is not about the rules, stories, and characters from 2,000 years ago,

but about what is happening now. Society today requires verification for everything. And quite frankly,were there not toall see texts Moses from part the theBible Red can Sea. be Weverified do not in mostpossess people’s any live eyes video because footage none to showof us usBang” just happened how long a Jesus’ billion beard years really ago. They was. think Yet, at it isthe easier same to time, comprehend they are thatfine absolutelybelieving thenothing “Big violently exploded to form an extremely complex universe instead of the fact that an extremely complex God created a relatively straightforward system that only he understands. America has found itself rewriting history to say we are not a holistic, Christian nation

foundedseek freedom on Christian from preset values. standards. Instead, Theywe teach want that us to Christian believe thatinfluences the church encouraged and the settlerspreachers to of the Word are out of date and out of relevant things to say. Therefore, Christianity is a dead language. They want us to believe that this is the new normal.

21 From the Heart of the Church Vol. 2 (2015) FIVE PARODIES OF OURSELVES Whoever came up with the phrase, “ignorance is bliss,” should probably be psychologically analyzed. There are so many ignorant Christians in our society. They think being associated with non-Christians is a sin. They think committing any “super bad” sins makes you a non-Christian because surely real Christians do not have tattoos or listen to Kesha (32). Surprisingly, this group of “insiders” also think Jesus avoided the unclean, when in reality, Jesus avoided the “clean,” and ran to the unclean. This group of people, to be perfectly honest, are the ones who turn the most people away from Christianity. It is the judgmental exclusivists whose comfort bubbles push people right to the gates of hell.

When I think of “evangelizers,” the first person who comes to mind is Jonathan Edwards. His sermon, “Sinners in the Hands of an Angry God,” captivated and terrified hundreds, but more importantly,U.S. today (35). it hasEvangelizers influenced and hundreds “culture of warriors” “fire and seem brimstone” to be almost tracts the floating same aroundwith the in only the difference being the mediums through which they picket and scold. Culture warriors support God, America, and the NRA (34). Most everyone I went to high school with, on the other hand, was a “blender.” A blender,

according to Gabe Lyons, is a Christian who is in the world and of the world (41). The majority were raised in church, forced to go to a Christian private school for most of their life, and at the same time, did everything that everyone else on this planet does. There was no difference between them and the “public school kids,” except for the fact that most of them did not know that wearing their baseball hats backwards did not by any means make them thugs. Blenders are almost like wannabes. They have been labeled as Christians but try so desperately to look just like everyone else in order to play it safe. The next category of Christians that Lyons describes are called “Philanthropists” (42-43). In my humble opinion, “Philanthropist” is just a complicated word for hippie. They take every opportunity to volunteer at shelters for the poor, give away all of their material possessions, and enjoy long walks with their main man Jesus, all of which are good things. Philanthropists seem great on the surface, but that is just it. There is not much beneath the surface. They want to make the world a better place but do not seem to have a solid reason doing so. Being a do-gooder appears to be more rudimentary programming rather than purely a decided path. 22 From the Heart of the Church Vol. 2 (2015) Thank goodness there is still yet another group. The phrase “thoughtfully engaged” describes these “restorers” perfectly (47). They realize people need the gospel. People need to know about heaven and hell, and the need for Jesus. Yet, at the same time, they understand people and that they need to know us by our love. They are separate, but cultural (48). Restorers live out what we were told to do: be in this world but not of this world (John 15:19). Jesus did not participate in the dirty culture he lived in, but he did meet people in the dark places. He formed

relationshipsthe world to Jesus, lovingly, and while let him explaining do the rest his (47). perfect salvation plan firmly. It is that simple. Restore

ENGAGED, NOT ENRAGED Everybody has someone enter their life at some point who is intolerable. We will call mine Trish. We went to the same school together for a long time, before God called us both somewhere else. During our middle school years she made my life miserable. I would pray almost every day that one of us would exit the other’s life, but I never retaliated against any of her verbal or emotional attacks. Then God began to work in her life as eighth grade came to a close. She came to me one day and asked for forgiveness, and we became friends. I was dumbfounded that God had worked a miracle right before my eyes. By the start of high school, we were the best of friends. Then, one day, she asked to talk in private. I will never forget what she began the conversation with. “You’re the only person I know who will not judge me and walk away.” I then braced myself as she pulled up her sleeves revealing scars up to her elbows. She had been suffering from depression, had begun skipping class, messing around with drugs and alcohol, and having serious thoughts of suicide. After all

of those years of her inflicting pain in my life, I was her only hope of restoration. I am sure God smirksand God when is doing we finallyincredible see his things often in ironic her life plan. despite Trish her and past. I are still good friends, even in college, I used to wonder what it felt like to be a Paul—to be a complete screw up, deeply engaged

ineven sin, more then amazing,find yourself and forgivenif he appreciated and set free. it more I wondered than those if the who grace did and “alright” love of for Jesus most would of their be lives.what youBe careful have done. what His you love wonder, wrapped for I around now know me whilethe answer. I was aHis “good grace church is sufficient kid” and no was matter still 23 From the Heart of the Church Vol. 2 (2015) wrapped around me after I lost that label. I do believe that I did not fully know how to love

broken people until I was truly broken myself. Being at a Christian school, it was easy, it is easy, to

lookyourself down in aon pit people of your who own, have how sinned soon inyou ways realize that it you is very have easy never to fallstruggled. into any But sin. once you find There is no one who is not messed up, not one (Romans 3:10). Lately we seem to be hearing Christians say there are some “more messed up” than others. Running away from those

“dirty sinners,” however, is not an option. You cannot be in the world if you are avoiding it. Just like with Trish, I had a choice. I could run from her sin (or even just her sins against me!), or I could love her like Jesus would. And no matter what our culture says about vengeance, I can tell you that my choice to love her has been an incredible blessing I would not change for the world.

CRAZY LOVE The phrase “planting the seed” fully embodies the concept of leading others to Christ. Many times, the real problem with Insiders, Cultural Warriors, Evangelizers, Philanthropists, and

Blenders is that they go about growing “new flowers” the wrong way. Insiders do not believe in cross-pollination and that only pure, perfect flowers should be nurtured. Cultural Warriors tell the flowers how to do “flower stuff” then move on. Evangelizers sometimes bring about flowers, but other times end up just painting the word “flower” on cardboard, merely caring about the numbers. Philanthropists do not seem to care whether people are weeds or flowers, they just wateryour parents all of them. tell you Blenders are actually are those just useless really pretty weeds little . . . that tiny is, flowers posers. thatRestorers, grow everywherehowever, realize that

thatprovide in order the proper to have nutrients beautiful and flowers, show themyou have love toon start a consistent by planting basis. the seed. You then have to

look at Whilethe American we are onjustice the topicsystem. of Inanalogies, the realm let of us criminal examine justice, another. there Instead are quite of flowers, a few models let us of what real “justice” is supposed to look like. Since Lyons’ book about the upcoming generation, I will discuss the correctional juvenile justice model. This model essentially says yes, the juvenile

has committed an act of delinquency, but we need to meet them at the point before the act was committed. The Correctional model focuses on why it happened and how can we prevent a repeat offense. Does there need to be a drug intervention, mental disorder medication, sexual abuse 24 From the Heart of the Church Vol. 2 (2015) therapy, or maybe simply extraction from their current environment? This concept can be applied to all people. It is about their need. Ignore the outer action and appearance for a moment and see the potential and the need. The emerging next generation of Christians is doing something amazing. They are not beating people with Bibles, screaming Jesus everywhere they go, or dropping blatant hints about hell to their neighbors. Those strategies are not new. They have all been done before. This new wave of Christians is actually doing what we have been told to do all along. They are channeling God’s love into the people of the world so passionately that the people who think poorly of “Christianity,” in general, want whatever makes these Christians different. Francis Chan said it perfectly, “[Crazy Love] is for those who are bored with what American Christianity offers. It is for those who don’t want to plateau, those who would rather die before their convictions do.” They are doing something crazy enough to get people’s attention focused where it should be—on God.

CALLED TO FIGHT

There seems to be an influx of people who believe “the ministry” to be a select group of peopleassumption who workthen naturallyin a specific follows grouping that onlyof jobs “ministers” at which theycan “minister” are referred in to“the as ministry,”“ministers.” which The isreceives, completely there absurd. is a line Infor every your majorfinancial and aid minor. packet According that each to thestudent United who States attends Federal a university Aid code, if the word “ministry” or “theology” is listed, you are not eligible for most federal aid. My personal

paperworkof adolescent said, psychology. “Major: Psychology, The U.S. government, Minor: Youth however, Ministry,” decided because that I sinceplan on “Youth going Ministry” into the field was listed, I was going into full-time Christian ministry. A certain person in my life argued heavily that I was not going into “the ministry.” He solidly believed I should be awarded the federal check I deserved because psychologically evaluating juvenile delinquents was not church work. I found

not want to press the matter. theIf our issue government interesting, declared and made that it I clearwas to to be the a minister,financial thenaid office be a ministerI did I shall! Actually, it makes me wonder if Jesus would have been denied federal aid. On paper, he was just a carpenter who

spentone. But his would free time he have telling been stories considered and fulfilling a “minister”? the role of a doctor for people who did not have 25 From the Heart of the Church Vol. 2 (2015)

tend toMinisters what needs of this repair generation (115-117). fix brokenThey might things. even In everybe comparable channel of to cultural soldiers. influence, They are they on every front, in every area of operation, doing everything a soldier does. They are healing the

broken,his kingdom leading by freeingthe lost, those spreading under the oppressive cause, and forces. through The everything,entire world fighting we live forin is their a battlefront king and with the church as our home base. It is there that we tend to and encourage each other to stay strong in the war until it is over. It is there that the ministers from every post come together to

seebecause what this battles is a warwe havethat requireswon. They many fight more because ministers they havethan justbeen a called;few pastors they andhave musicians. been called It will require all of God’s people to be ministers, even the carpenters and adolescent psychologists.

A ROOTED PRODUCT Have you ever heard the little anecdote about the people who work at banks to catch counterfeit money? They certainly study counterfeits and counterfeiter tricks, but they also study the real deal. Studying only counterfeit money can make you forget what the real stuff looks like. The same principle applies to living like Christ. Sometimes we can want to be so immersed in culture in order to impact it, that we somehow lose our own identities, our identity in Christ. The next Christians stay rooted by focusing more on Christ than the counterfeit world they live in. The “next Christians” also understand that willpower is not enough. We ourselves are not enough (133). In order to maintain our Christianity, and many times our sanity, we must remain entrenched in God’s Word and in his strength instead of our own. That way “when our convictions wane, healthy practices keep us going” (133). When we hit the wall and sink to the depths, his word will be the light that brings us back to the surface. While I was in counseling for depression, my mentor, Alisha, used to tell me to smile until I was happy, to fake it until it was real. Even though she did not have a Ph.D. in Psychology, she certainly knew what she was talking

about. PeopleIf we are who being stay perfectly fixed on honest,the positive staying rarely in line have with time God to consider becomes the impossible negative. if the Bible is not a fundamental partner in our day. But again, if we are being perfectly honest, most people struggle to read their Bible. Staring at a television screen, an iPhone app, the internet, or even the wall, takes little to zero effort. All of these things suck out your brain cells, but reading the Bible 26 From the Heart of the Church Vol. 2 (2015) sucks out your soul and makes you take a good long look at it. Making the Bible a legitimate part

ofmeaningful every day conversation can be difficult. with Even our prayerCreator can can be be difficult. an arduous Taking task a asmere we fiveworry minutes about toall haveof the a responsibilities we have. But sometimes we have so many duties because we are trying to prove ourselves. Maybe if we serve on just enough committees and have just enough titles or volunteer hours we would be good enough. We forget that we will never be good enough, productive enough, or even godly enough. We forget that the reason he came was to prove he is enough. I love the quote by Gabe Lyons, “We are loved for who we are, not what we produce” (138) Thank the Lord that God’s love for us is not based on what we produce because a human’s productivity level on his or her own amounts to next to nothing. But when we stay rooted in the true producer, the product becomes gloriously and exponentially greater than the one who is in the world.

IN COMMUNITY, NOT ALONE

longer Americanbe a necessity. culture Looking today back, says even superficiality when I was equals in high reality school, and there community really was seems not much to no community. I saw my peers at school, events, and extracurricular activities, but when I graduated, I was no longer part of that community. College is probably the closest thing to community most people experience. You live with the same people with whom you go to class, eat, hang out, and even sometimes work. You live life with these people, and from what I have been told, you stay connected to at least a handful of them for the rest of your life. Why are not all “communities” like that? A community usually describes where someone lives, but the Bible talks about community as how someone loves. A community should be a group of people who commune together and are involved in one another’s lives, not just a group of people occupying the same vicinity.

In the movie God’s Not Dead, there is a cynical, successful workaholic who discovers she has cancer. The audience soon discovers, however, that it is not the tumor that gives her the most despair. She feels alone in the world. She had focused so much on moving up in the corporate arena and obtaining business-venture-like relationships, that when it really mattered, she had

notogether support. rather She than learns thriving the hard alone. way Actually, that God there intended is no such for thingus to asbenefit “thriving more alone.” from Whilesuffering the development of clinical depression can have multiple sources, a lack of, or a perceived lack of, the 27 From the Heart of the Church Vol. 2 (2015) real kind of community is a leading proponent of depressive symptoms. During my middle school years, I constantly felt alone. This absence of community led me to begin to feel my loneliness was somehow my fault. I began to blame my appearance, my social status, my intelligence, and anything and everything related to me as a person. Every human being wants to be a part of something bigger than themselves, even if that means being one half of a couple, or one child in a nuclear family. We have an innate need to belong to a community. When that need goes

unfulfilled, Churches we are in not society able totoday function seem as to God have intended. decided that they, as a unit, are a vital part of the wider community, but at the same time, they do not even consider themselves part of the community. Christ died for the church. The church is the body of believers in Christ who minister to the community, which is to be comprised of not only Christians ministering to each other, but also those who are in desperate need of community. When the church was established, it was not an exclusive club. It was a community of Christians who integrated themselves into their neighborhood for the purpose of building relationships and bringing others into a personal relationship with Christ.

CIVILITY, NOT DIVISIVENESS When Jesus was arrested and taken to be tried, he was charged with claiming to be the Son of God and King of the Jews. When the Romans gave this accusation, he did not say, “That is not who you believe I am, therefore I am not that.” He did not say, “I am sorry that offends you, even though I did not say that, but please let me buy you some new sandals to make up for this misunderstanding.” No. He said plainly and repeatedly, “I am He.” In other words, he spoke the truth, no matter how unpopular (169). He is anti-premarital sex. He is anti-murder. He is anti- robbery. God is anti-homosexual behavior. He is anti-sin, but that does not transfer to being anti- sinner. Love the sinner, hate the sin. Loving and welcoming a homosexual person does not mean you condone homosexuality. Before a person will care about what you know, they must know that you care. It disappoints me that some have decided that would be too offensive. Jesus was offensive. Why do you think he was put on a cross?

28 From the Heart of the Church Vol. 2 (2015)

I used to be afraid of terroristsA and COUNTER-OFFER bombers, really Middle-Easterners in general. After sitting through a health psychology course, now I am actually more afraid of being sneezed on by someone with a sexually transmitted infection. Both fears are ridiculous, but pretty plainly common in Christians today. The “overly sinful” must be avoided at all costs. Seeing this mentality has caused me to think that maybe our nation keeps becoming more and more screwed up because God wants to get our attention. It is his way of saying “step it up.” I took a whole course on how to be “countercultural” in high school. That was my principal’s

favoritebeing countercultural word. Based on essentially whatever meanslong, drawn-out confusing definitionpeople. Jesus he always confused gave people. us, I decided He did thatnot follow the rules, he had no boundaries, he had no prejudices, and he had no problem loving the people who hated him. He even went so far as to forgive the people who executed him, at the very moment he was being executed. Christianity was never supposed to be cool, but instead, rough. When Christ enters your life, he ruins “your” life and initiates his. Jesus never said “be relevant.” He said “be real” (188- 189). Every single person on this planet is searching for answers. Whether those answers are to questions about ethics, purpose, sin, the supernatural, creation, or even chickens and eggs, we are all called to shine bright enough so they ask us. We are called to live in such a way that they know we know the God who knows what they do not know. He even knows when we do not know how to say it. Counterculturalism is not about being against culture. Counterculturalism proves there is way to live other than mainstream culture (193). Jesus has made this counter offer.

Rachel Ellington graduated in December 2015 with a Bachelor of Arts degree, majoring in psychology and minoring in youth ministry. She is currently attending Logsdon Seminary in Abilene, Texas, where she plans to attain dual Master of Arts degrees in Family Ministry as well as Clinical Counseling & Marriage and Family Therapy.

29 From the Heart of the Church Vol. 2 (2015)

TheElizabeth Economic Allen Injustice of Israel and the Sovereignty of God

Since as early as the Mosaic covenant, God has been calling his people to be holy and set apart from the rest of the world. In order to show their distinctness from the world, God has called his people to be loving, to care for the disadvantaged, and to help those who need help the most. We are called to help those with great need because we had the greatest need when the Lord chose to love and care for us. With this in mind, we should learn from Israel’s mistakes, and not allow the pursuit of wealth or success to cause us to forget to care for those in need. After the Israelites left Egypt in the Exodus, God leads the Israelites to Mount Sinai where he, with Moses as his mediator, forms a covenant with the Israelites to set them apart as his people. Exodus 19:6-8, a preamble to the Mosaic covenant, says: Then Moses went up to God; the called to him from the mountain, saying, “Thus

you shall say to the house of Jacob,Lord and tell the Israelites: ‘You have seen what I did to the Egyptians, and how I bore you on eagles’ wings and brought you to myself. Now therefore, if you obey my voice and keep my covenant, you shall be my treasured possession out of all the peoples. Indeed, the whole earth is mine, but you shall be for me a priestly kingdom and a holy nation.’ These are the words that you shall speak to the Israelites” (Exodus 19:3-6, NRSV). In this passage, important phrases such as “I bore you on eagles’ wings and brought you to myself” (Exodus 19:4, NRSV) invoke a connotation of nurture and an image of parental protection. However, with parental protection comes parental authority, which is why the reader sees phrases

suchNRSV). as Israelthe one did in not verse enter five, into which a generic states, covenant, “obey my however. voice and It keep would my require covenant” an extended (Exodus 19:5,time

of purification and cleansing just to reach the place where Moses could mediate between GodThe andIVP Women’sthe people. Bible Regarding Commentary the purificationstates, “Meeting process with before God was the not formation to be dealt of thewith covenant, casually. The people had to purify themselves, representative of their being holy and set apart. This involved 30 From the Heart of the Church Vol. 2 (2015) washing their clothes and setting boundaries around the mountain to prevent them from going up until the sounding of the ram’s horn.”1 is that the covenant, being established between The reason God forand such the Israelites,extensive measureswas more ofthan purification a simple covenant; rather, it was a signal to surrounding nations that the Israelites were his people, and that he was sovereign over them. In the following passages, a covenant between God and the Israelites is formed, resulting in the Ten Commandments and the rest of the Jewish law. Some important parts of the law revolve around the treatment of the poor and needy, the widow and the orphan, and the fair treatment of all who are less fortunate.2 In Exodus 19:3-6 we see a parental nurturing image of God. In Amos, we see God as a judge and an enforcer of judgment and destruction. Amos 2:6-8 and 3:1-2, written by the prophet Amos in the 8th century, are the beginning of three judgment speeches written to the Northern Kingdom of Israel. Amos 2:6-8 says, Thus says the :

“For three transgressionsLord of Israel, and for four, I will not revoke the punishment; because they sell the righteous for silver, and the needy for a pair of sandals— they who trample the heads of the poor into the dust of the earth,

andfather push and the son afflicted go into outthe ofsame the girl,way; so that my holy name is profaned; They lay themselves down beside every altar on garments taken in pledge; and in the house of their God they drink

This passagewine bought is a list with of accusationsfines they imposed” against Israel(Amos calling 2:6-8, NRSV).for their need for judgment. The 8th century, the time in which Amos was most likely written, was a golden age of prosperity for both

The IVP Women’s Bible Commentary (Downers Grove, Ill.: InterVarsity Press, 2002), 39. 1 Catherine Clark Kroeger and Mary J. Evans,

2 Ibid., 449-50. 31 From the Heart of the Church Vol. 2 (2015) Israel and Judah. Yet, it was in this most successful time that Israel was separated from God the most. Previous sections of this book go through all of Israel’s neighboring countries, detailing their crimes as well as the Lord’s judgment. For example, the Ammonites are being judged because “they have ripped open pregnant women in Gilead in order to enlarge their territory” (Amos 1:13b, NRSV). So what is Israel’s crime that they should be judged among those who slaughter pregnant women? The wrath of the Lord has turned against Israel in her great time of prosperity

becausethey are theynot caring “push forthe theafflicted poor outand of needy, the way” the ones(Amos to 2:7, whom NRSV). God Israel’s purposefully great grievance called attention is that in the Mosaic covenant. The Israelites might not be cutting open pregnant women, but through economic and social injustice to the poor and lower class, they are breaking their covenant with God that was formed back in Exodus. This is a major issue not just because of the injustice being done, but because it is the law that was formed through the Mosaic covenant that separates and

identifiesThere them are with several the Lord.key phrases in this text that identify the injustice that Amos is rebuking.

Thesandals” first (Amostwo are 2:6, in verseNRSV). six: These “they phrases sell the referrighteous to selling for silver innocent . . . and people the needy into debtfor a slavery. pair of Another key phrase is “garments taken on pledge” (Amos 2:8, NRSV). This phrase refers to part of the law where the Israelites are forbidden to take garments or possessions from the poor as credit. Therefore, the act of taking a garment on pledge as referred to in verse eight is a direct

break of the covenant. The IVP Women’s Bible Commentary offers an interesting elaboration on Amos’ message to Israel about these violations in the covenant: “The real target of Amos’s preaching was Israel, which was indicted for social injustice and for oppression and exploitation

ofsums, the thepoor. poor For were the saketreated of economicwith contempt, and territorial and justice greed, was perverted”persons were (Amos sold 2:6-7, for insignificant NRSV).

on Israel.Amos In Amos 3:1-2 3:1-2, is the the first reader of three can speeches really get in a Amosfeel of that God’s are sovereignty a continuation and judgmentof the judgment on the people he loves.3 Amos 3:1-2 says, Hear the word that the Lord has spoken against you, O people of Israel, against the whole family that I brought up out of the land of Egypt:

32 3 Ibid., 451. From the Heart of the Church Vol. 2 (2015) “You only have I known of all the families of the earth; Therefore I will punish you for all your iniquities” (Amos 3:1-2, NRSV). In this passage, there are many key phrases that are very important in helping the audience to

betteris a direct understand reference the to text. the Therelationship first is in between verse two, God which and says,the Israelites “You only through have I known,” the covenant. which The second phrase is “All the families of the earth,” which directs attention back to the covenants

formedof Israel between and his rightAbram to punishand Moses. them This in accordance passage solidifies with the God’s Mosaic sovereignty covenant. Heover judges the people them, not out of hatred, but out of justice and love. God is judging them in order to show them their wrongdoing and try to guide them back to full devotion to him. The Israelites lost sight of serving the needy in their rush to be wealthy and successful in an age of prosperity, despite a solemn covenant they swore. The result was their destruction by the hands of the Assyrians. As God’s people, we need to remind ourselves not to get wrapped up in the race for success, but to slow down to care for those who are in need of help and who need to be shown God’s love. When Christians do this, we are ultimately serving them, glorifying God, and saving ourselves from devastating consequences.

Elizabeth Allen is a junior at Howard Payne University. She plans to graduate in May 2017 with Bachelor of Arts degree, majoring in Cross- Cultural Studies and English Education. After graduation, she intends to go overseas as an English as a Second Language (ESL) teacher and career missionary.

33 From the Heart of the Church Vol. 2 (2015)

Kelsan Wolverton Using Dance and Drama in Sharing the Gospel INTRODUCTION

I asked several students at Howard Payne University to answer the following questions: What does theater/drama mean to you? What does Jesus mean to you? If these two things came together, what would they accomplish as well as mean to you? Bryce McWhirter, who is a sophomore at Howard Payne University, said “theater is an expression and an effective medium through which messages are conveyed. Jesus is the savior of men. He brings hope to many and reason to living. Theater is a perfect way to express the story of Jesus to people- to convey the stories and lessons. Also, as an art form, it is a perfect form of worship dedicating glory to God through performances.”1 Jarrod White, a Howard Payne alumnus, said that “theater is a tool to express the human condition. Jesus is salvation and the ultimate role model and teacher for

humanity.promote Jesus There and is definitelyhis teachings, a place and for allow Jesus Jesus in theater! to reach Since many theater more people.is a tool, It it would can be be used really to

beneficialmany people.” in every2 Abbey capacity. Beardsley The words described and storiesdancing of asJesus “a formwill speak of expression; for themselves it helps and release touch stress and allows one to be able to express what they are feeling when words can’t. Jesus is our Lord and Savior and by Him we can do all things. He is our rock, the giver of our talents, and ultimate provider. I think through dance people can share their God-given talent with the world. People can express the Bible through dance and share the gospel with a moving artistic piece, plus dancers can share the gospel as they go.”3 As can be seen, dance and drama have the potential to communicate the gospel to many people throughout the world.

THE HISTORY OF CHRISTIAN DRAMA AND DANCE Throughout Europe, the stories of the Bible were portrayed by the church through animated presentations that were enhanced with live music and vocal performance. The only

1 Bryce McWhirter, text message to author, April 20, 2015. 2 Jarrod White, text message to author, April 22, 2015. 34 3 Abbey Beardsley, text message to author, April 22, 2015. From the Heart of the Church Vol. 2 (2015) biblical reenactments during the Middle Ages were short monologues, intricate scenes of the Nativity, and the Easter story. Sometime around the eleventh century, the clergy would produce

andChristian stage theplays Bible would stories be movedin Latin outside inside the of church.the church. As this Between popular the method thirteenth continued to the to sixteenth flourish, century, the clergies would promote various trade guilds to supply money and present plays that would help the clergy members better further the church in major cities.4 The invention of pageant wagons came into play as well. Called “moving performances,” pageant wagons would be outside of the city and the pageant would be performed by many lay actors.5 These actors would make sure that their audience would be able to comprehend these plays by using the local jargon. This was such a successful method because the audience would be in close proximity to the actors, which allowed the viewer to dive into the story and become a character themselves.6 These pageant wagons would perform three kinds of plays: mystery, miracle, and morality. Mystery plays were based on foundational and biblical teachings. The actors would compose

scenesthey would and combinemonologues them that and would perform best them fit their in a sequenceaudience. called Out of a thesecycle. scenesContingent and onmonologues, the actors and the cycles, a cycle could last all day or a length of several days.7 For example, sometime during the month of June, when there is more daylight, the actors would decide to start the creation

story ofat 4:30judgment a.m., day.”“when8 The the audience’s first light penetrated heart would the be darkness, forever changed. and ended It would at twilight not be with forced the conversion, but the Holy Spirit who would touch them with compassion.9 A common theme in mystery plays was to demonstrate the fall and then a deliverance story. Several stories that were likely performed during this time include Adam and Eve, Abraham and Isaac, the Last Supper, and the resurrection story.10

Missiology 35, no. 3 (July 2007): 315-335, at 318. 4 Tom A. Steffen and J.O. Terry, Jr., “The Sweeping Story of Scripture Taught Through Time,”

5 Class notes, THEA 2431, taught by Nicholas Ewen. https://www. theatrefolk.com/spotlights/72/download 6 Steffen and Terry, “The Sweeping. Story of Scripture Taught Through Time,” 319. 7 Theatrefolk, “Medieval Theatre: Mystery, Miracle, and Morality,” accessed April 14, 2015,

8 Steffen and Terry, “The Sweeping Story of Scripture Taught Through Time,” 319. 9 Ibid. 10 Ibid. 35 From the Heart of the Church Vol. 2 (2015) Miracle plays emphasized the narratives and the miracles of the Roman Catholic saints, some of whom included St. George, St. Nicholas, and the Virgin Mary.11

century, morality plays would appear. Morality plays do not emphasize Between Bible stories the fifth or the and saints. tenth Instead morality plays emphasize everyday people. Humanity would be the character throughout

theto be entire a Christian play. The and everlasting save his soul? fight Thefor salvation main character was the must main make central a conscious theme - “What decision can managainst do temptation to be saved, thus showing the free will of man. It’s the universal battle between good and evil. Vice versus virtue. Which will mankind choose?”12 Throughout the Old Testament, dancing was a key way of worshiping God.13 Deuteronomy 6:5 reads: “You shall love the Lord your God with all your heart and with all your soul and with all your might” (ESV). Jesus said that this is the greatest commandment. For the Hebrews, dancing was a way of expressing the amount of love and joy that one had for the Creator.14 Dancing was truly a talent that God bestowed on all of his people: “dance functioned as a medium of prayer and praise, as an expression of joy and reverence, and as a mediator between God and humanity. This understanding of dance permeated the faith of the early Christian church.”15 The Jews dance dat weddings, jubilant victories, and religious festivals. For their culture, dance was a vital part for their celebrations and worship.16 Psalm 149:3 reads: “Let them praise his name with dancing, making melody to him with tambourine and lyre!” (ESV). The best picture that shows the joy of dancing is the story of King David in 2 Samuel. This passage demonstrates that David understood that it was not his clothes that distinguished 17

him:Historically, “His royal slaves clothes and servantscarried no were significance the only onesbefore who God, would and sodance he took before them the off throne. to dance.” David was not just some guy dancing around nude, but he was a king who became a servant for a time. David lost himself in the crowd. In an extemporaneous moment of spiritual feeling and awareness,

11 Theatrefolk, “Medieval Theatre: Mystery, Miracle, and Morality.” http://www. 12 Ibid. . 13 Refined/Undignified, “The History of Dance in Church,” accessed on April 20, 2015, refinedundignified.com/the-history-of-dance-in-the-church.html Renewal Journal 2, no. 6 (1995). Available at https:// renewaljournal.wordpress.com/2011/05/20/worship-god-in-dance-by-lucinda-coleman 14 Ibid. . Quoted in ibid. 15 Lucinda Coleman, “Worship God in Dance,” Dance in Christian Worship (Washington: Pastoral, 1984.), 30. 16 Refined/Undignified, “The History of Dance in Church.” 17 R. Gagne, T. Kane, and R. Ver Eecke, 36 From the Heart of the Church Vol. 2 (2015) he danced before the Lord with all his might. This is what true worship is to be like in Christian lives.18

DR. JANA JONES: INTERVIEW FOR DRAMA For Dr. Jana Jones, her passion for drama began at a very young age. She lived in a neighborhood that sought excellence in the arts. From the very beginning, she knew that her talents and gifts in drama would ultimately be spread in using the gospel. Dr. Jones graduated from a private Christian school. She became a professional actress and performed in a variety of shows in New York City. Dr. Jones said she was living the dream. She was enjoying life and having a wonderful time. What more could she ask for? To her amazement, Dr. Jones fell in love with a pastor and eventually got married. It was at this time that God called her not to be a professional actress anymore, but to be a missionary who used the strategy of drama ministry to share the gospel. In the United States, her drama team performed inside the church walls and out on the streets. Her students used a technique called human video (a theatre performance that is accompanied with music and is interpreted through drama or interpretive dance). One of Dr. Jones many highlights was to be able to perform on the highlighted stages of Branson, Missouri.19 After being on Broadway for a few years, the Joneses believed that God was calling them to Puerto Rico to share the gospel and to teach theatre arts. In Puerto Rico, she taught the difference between acting for the anointed (who is God) and acting under the inspiration of the secular world. Most actors and actresses follow Konstantin Stanislavsky’s method where you rely on your past experiences and emotions to guide you. This would allow the actor to be attentive with his or her whole being so that he or she can respond liberally to the stage environment. On stage this method makes the character become more realistic instead of fanciful. In Dr. Jones’ classes, she explained where our initiative and motive should come from, and that is our Lord Jesus Christ.20 me when you seekShe supports me with allthis your with heart” scripture. (ESV). Jeremiah Proverbs 29:13 8:17 says,says, “You“I love will those seek who me andlove findme, “but the anointing that andyou receivedthose who from seek him me abides diligently in you, find and me” you (ESV). have Also, no need 1 John that 2:27 anyone reads, should teach you. But as

18 Refined/Undignified, “The History of Dance in Church.” 19 Dr. Jones, telephone conversation with author, April 21, 2015. 20 Ibid. 37 From the Heart of the Church Vol. 2 (2015) his anointing teaches you about everything, and is true, and is no lie—just as it has taught you, abide in him” (ESV). When actors and actresses come to the understanding that the Lord of lords, the Kings of kings, and the creator of all things is the one who allows us to perform for his glory, this understanding allows us as individuals to get to a higher level that we do not understand. When actors and actresses display this understanding, it draws people in and allows their hearts to be touched. Yes, theatre entertains and pleases the audience, but it also teaches and shows

theperformance reflections will of alwayslife. There draw are a crowd.many thingsIn theatre, that themake audience theatre sees unique. the interaction For example, between a theatre the cast and one another. Theatre is also universally understood. Lastly, there are all types of theatre, which include human video, regional scripting, musicals, and so much more. Dr. Jones believes that it is essential that missionaries and lay people learn the art of drama because theatre will never fade away.21

CLAIR: INTERVIEW FOR DANCE

ballet class.For Clair, Clair her would passion go to for dance dance class started three when to four she timeswas five a week years until old after she wastaking in herseventh first grade. She realized when she was thirteen that she would never become a professional dancer, but she could continue to dance and let it be a part of her life. From the very beginning, Clair knew that God could use dance in any shape or form. In high school, she went on several mission trips where they used dance to communicate evangelistic truth-performing stories. When Clair was a freshman in college, she knew that God called her to use the arts to share the gospel. At this time Clair never knew what exactly God meant, but she knew from that day forward that God would use her dance to reveal his love to others.

artists Whenand created Clair first works stepped of art on based to the on field, biblical she texts.worked Through in southeast dance Asia she withwas ablenon-believing to have a great deal of discussion about truths and the biblical stories. After choreographing and practicing, Clair’s teammates would perform the dances for the community, which allowed the audience to be exposed to biblical truths and foundations. Currently, Clair is using dance as a way to connect

38 21 Ibid. From the Heart of the Church Vol. 2 (2015) with artists so that she can make genuine relationships while sharing current interests. Clair believes that dance is so unique compared to other methods of evangelism because it is non- confrontational. Most of the time people put up many boundaries to hearing the gospel, but by using an artistic form one can often easily accept the message. Also, in southeast Asia they already share their religious stories through dance, which makes it easier to share the gospel because they are familiar with this form. Dance is best used in a culture that already expresses this form in their religious stories. Clair strongly thinks that creative ways of communication work in the western settings too. She

has complete confidence that using dance would be beneficial for students and adults to learn. Shehave does never note experienced that dancing dance. can Dancebe overwhelming can seem really at first foreign, for those yet oncewho arean individual not artists is at exposed all or who to it they usually like using this strategy and seeing how it works for the kingdom of God.22

REAL LIFE STORIES ABOUT USING DRAMA AND DANCE There are thirty million people who live on the outskirts of mainland China. One of the most effective ways of sharing the gospel with Chinese Christians is by using drama. Chau Wee Hian says that the method that is most used and impactful to audiences is unquestionably drama. The Chinese use opera to convey a message. When a drama is performed, the audience is fascinated and absorbed in excitement. When the Peking Opera was removed during the Great Cultural Revolution, Hian’s wife felt called to reconstruct the entire opera so that audiences would not convert to communist ideology.23 A team went to In Varanasi, India, a team led vacation Bible schools in local villages. Each day they educated the children with a Bible story. The children then re-enacted the story using drama to make sure that they fully understood the message as far as the translator could ascertain. One day, the children were depicting the story where Jesus tells Peter to “feed my sheep.” As they were acting out the story, the boy who was playing Peter asked the translator, “Who are the sheep?” One of the missionaries said that we are all the sheep. Everyone is a sheep. We are part of

God’s flock. Suddenly, all 120 children started making sheep noises. Each of those boys and girls Evangelical Missions Quarterly 7 (October 1971). Available22 Clair, at e-mail https://emqonline.com/article/emq_archive/197110 to author, April 17, 2015. . 23 Chau Wee Hian, “Evangelizing to the Chinese of the Diaspora,” 39 From the Heart of the Church Vol. 2 (2015) recognized the importance of that story.24 In Kathmandu, Nepal, the Santali Christians welcome guests by dancing to a cultural song. The women form two lines and begin to gradually dance to the rhythm of the drum. With smiles on their faces, they present guests with garlands.25 One student who interned in south Asia for the fall was teaching English but decided to pick up dance to better learn the Hindu religion. To her amazement, she was able to effectively share the gospel in a way that the Hindus could understand.26 A church in west Africa has survived since 1913 by using dance.27

CRITICAL EVALUATION After doing research, interviewing missionaries, and reading stories, I am just amazed at how much God can do through drama and dance. I knew that God had the power to use anything

toI agree ultimately completely share with his gospel, Clair that but dance to see or it, drama hear it, is and best read used it in firsthand a culture is that absolutely already incredible. expresses this form on a normal basis. Most people in Africa used dance in their everyday lives through celebrations, rituals, and prayers. The Santali people embraced dance and drama in their culture. In India where the majority of people are Hindu, dance and drama have been essential in sharing the gospel. I think what makes dancing and drama so unique is that they allow the individual to fully participate and to comprehend the theological meaning instead of observing objectively from a distance.28 The feelings of joy, happiness, pain, suffering, sadness, and anger not only come from the mind, but from the heart. As a dancer and an actress, I feel like I am in a completely different world. Just like David, my heart and soul is laid out before the Lord. It is precisely these passions that make us, as children of God, want to be able to share our wonderful talents to the world. I’m going to conclude with what Dr. Jones told me: “what more could you want after using your

- cessed April 19, 2015, http://southasianpeoples.imb.org/stories/view/children-act-like-sheep. 24 Polly Rosario, “A South Asian Summer: Children Hear About Jesus by Learning to Act Likehttp:// Sheep,” ac southasianpeoples.imb.org/stories/view/dancing-singing. 25 Caroline Anderson, “Dancing, Singing used in Santali Worship,” accessedhttp://southasianpeoples.imb.org/ April 15, 2015, stories/view/south-asia-amazing-place. 26 “South Asia - What an Amazing Place!,” accessed on April 15,Missiology 2015, 38, no. 2 (April 2010): 127-140, at 131. 27 W. Jay Moon, “Discipling through the Eyes of Oral Learners,”

40 28 Ibid. From the Heart of the Church Vol. 2 (2015) passions and gifts for the Lord, yet be completely sold out without any care in the world. What more could you ask for?”29

29 Dr. Jones, telephone conversation with author, April 21, 2015.

Kelsan Wolverton is a senior at Howard Payne University. She will graduate in May 2016 with a Bachelor of Arts degree with a Cross-Cultural Studies major and a minor in theatre. After graduation, Kelsan plans to teach English to college students for a year in Laos.

41 From the Heart of the Church Vol. 2 (2015) The Vampire Diaries Cristalyn Fitzgerald Desire and Humanness in Vampires have long been used as a metaphor for controversial issues. Literary vampires are used to create an “us vs. them” mentality. The “us” represents cultural conformity and traditional values. The “them” are the outsiders who want to infect others with their disease

andhuman create sexuality, monsters the just dual like nature themselves. of people, Some homosexuality, of the issues underscoredracial tensions, by vampiregender issues,figures and are power and class struggles. Though time has changed the issues at hand, vampires still represent behaviors that are seen as countercultural. They represent “both the forbidden and the desired.”1 Furthermore, vampires hit “at the heart of what makes us human. A vampire is a monster with a human shape, and so it becomes a picture through which we can explore the human condition.”2 In this manner, vampires have a way of shaping people through the message they convey about what is moral and how humans should behave. Originally, vampires developed through demon folklore. Unlike the sexy, powerful, and

well-groomed vampires of today, original depictions of the monster showed corpselike fiends whochurch fed began off the to fleshuse such of humans stories toand scare turned people others into intoobedience monsters to God identical by putting to themselves. “the fear of The the devil quite literally into the sinner.”3 It was rumored that vampires attacked those who wandered from the path of righteousness. Excommunication, suicides, and not being baptized were a few of the reasons a vampire might attack someone. The priest became the only person who could save people from the clutches of the demon.4 Vampires have drastically changed over time. Unlike the demon-like bloodsuckers of old “who symbolized disease and death, today’s undead are usually wealthy and devastatingly

handsome.”5 The romantic interests of Elena Gilbert in The Vampire Diaries

The Vampire Defanged: How the Embodiment of Evil Became fita Romantic this stereotype Hero (Grand of Rapids, Mich.: Brazos Press, 2011), 6. 1 Susannah Clements, he Living Dead: A Study of the Vampire in Romantic Literature (Durham, N.C.: Duke University 2 Ibid.,Press, 5. 1981), 14. 3 James B. Twitchell, T 5 Amy Barth, “Meme of the Year: Loving the Undead,” Discover 30, no. 11 (December 2009): 34. 4 Ibid., 15. 42 From the Heart of the Church Vol. 2 (2015) contemporary vampires, who are portrayed as more human than their monstrous ancestors.6

Many characters in The Vampire Diaries are found to be more appealing because they choose to feed on animal blood rather than humans for moral reasons. The sympathy that develops for such “human” vampires distracts from and makes allowable underlying gender stereotypes that media and entertainment companies wish to instill in their viewers.7 Such a statement implies that television is used to instill certain values in its fan base.8 The values conveyed in The Vampire Diaries

seem at first to contradict many traditional and contemporary Christian values, but closer examinationreveals themes is called and characteristics for. While at first that glance indirectly the show point may to God,appear salvation, “un-Christian,” and ideas a better of what look it truly means to be human.

INTRODUCTION TO THE INCARNATION Throughout the history of Christianity, Jesus’ incarnation has been highly contested

becausedialectical it ishuman a difficult and conceptdivine natures to grasp of orJesus. prove. While Disagreements some believed have that formed Jesus’ over humanity the seemingly was but a drop in the sea of his divinity, others argued that the humanness of Jesus took front stage in the gospel narrative. Eventually most of the Christian world came to a consensus that Jesus was in fact fully human and fully divine constantly and consistently. The Bible paints a picture in which the human nature of Jesus worked in harmony with, rather than in competition with, his divine nature. Accordingly, it is important to understand what this image of the incarnation has to say about God, his relationship to creation, and the nature of humankind.

GOODNESS OF CREATION AND PHYSICALITY There are many things to say about the incarnation, but perhaps one of the most important lessons to learn from it is that creation is not “evil” because of its otherness from God. Creation is inherently good. The Bible says that “God looked over all he had made, and he saw that it was very good!” (Genesis 1:31, NLT). It would seem counterintuitive to conclude that the fall and

6 See The Vampire Diaries. Burbank, CA: Warner Bros. Entertainment, 2010-2014. 7 Renae Franiuk and Samantha Scherr, “‘The Lion Fell in Love with the Lamb’: Gender, Violence, and Vam- pires,” Feminist Media Studies 13, no. 1 (February 2013): 14-28, at 16.

8 Ibid. 43 From the Heart of the Church Vol. 2 (2015) subsequent entrance of sin in the world made void all of creation’s goodness. If sin could destroy all that God made, then he would not be very powerful. To have faith in a God who is stronger than death and sin is to believe that his creation is redeemable, rather than something to be thrown out entirely. The bodily existence of Jesus points directly to humankind’s inherent goodness. That he could live a sinless life as a human makes it clear that perfect humanity is both possible (with God’s help) and God’s will for his people. Another instance that points to God’s value for humanity

isinto the a resurrectionperfect spiritual of Jesus. physicality When ratherChrist rosethan fromdiscarded the dead, as useless. Jesus’ humanThe promise body wasthat transfiguredall believers

willhumankind. be resurrected Our bodies and are transfigured an indispensable in the partsame of manner our humanity argues that immensely God honors for inthe his dignity promise of for everlasting life. If God honors our bodily existence, it should follow that our physicality should be honored and creation should cared for. When God gave Adam and Eve dominion over creation in Genesis 1:26, it was not so that human beings could exploit the earth for their own purposes. On the contrary, Adam and Eve were to take care of creation. While God created people with capacities to make them suitable for leadership, the kind of leadership they were to maintain was that of servanthood towards other creatures rather than control over them. To accomplish the tasks God gave them, it was necessary that Adam and Eve maintain their health. In the same way, Christians are to take care of themselves to better serve God and others.

God’sto do God’soriginal work. intent Unhealthiness was a healthy sometimes and flourishing points torace idolatry, of people and thataddiction were toproperly sugar, orequipped food in general, along with weakness of the will are signs of human brokenness. If a proper relationship between spirit, body, and soul exists, it becomes possible for human beings to delight fully in God’s creation and take care of it to the best of their ability. All goodness can be appreciated in the manner the Creator intended.

LOVERS AND LITURGICAL ANIMALS Being embodied is part of what it means to be human. Therefore, our bodily experiences and practices shape our hearts, minds, and souls just as much as our desires and beliefs should 44 From the Heart of the Church Vol. 2 (2015) shape our bodies and practices. This concept is implied in the phrase lex orandi, lex credendi, or “the law of worship is the law of belief.” A better way to say this is that our loves and desires shape our habits while our practices are also shaped by the things we worship. This kind of formation makes all habits important in our formation. If some of our habits are liturgical, then we must pay attention to what kinds of people these practices make. If we are to be God’s chosen people, our desires and practices should make people who yearn for the kingdom of God.

James K.A. Smith asserts in his book, Desiring the Kingdom, that “human beings are primarily lovers,” not thinkers or believers.9 and objects, not to think for the sakeThis ofmeans thinking that ouror develop first instinct beliefs is toabout feel thingsthose sameabout objectspeople or persons. The example Smith provides is of children, who long before they develop thinking capacities have feelings of love and trust towards their parents and instinctual desires for food, water, comfort, and love. What we love becomes evident in our habits which subsequently shape our desires and the kind of people we become. Our desires constitute the kind of “kingdom” we aspire to and the practices we inhabit form us into citizens of that kingdom. Smith also asserts that human beings are liturgical animals. This is based off of the assumption that we are lovers. What he means by liturgical is that when we love, our instinctual response is worship. While worship can take many different forms, the fact that all humans worship people and objects in some form or fashion attests to Smith’s assertion that almost all human practices play a part in forming certain kinds of people.

MADE IN THE IMAGE OF GOD Genesis 1:27 says that human beings were made in the image of God. To be made in God’s likeness does not necessarily mean that humans physically look like God. Characteristics and purpose are primarily how people are made in his likeness. Love, creativity, rationality, wisdom, self-awareness, beauty, care, power, and strength are just a few things people attribute to God. God’s people are also to be his will in the world. They are given the job of being caretakers of the earth. If human beings are made in the image of God, then it must also be true that human beings are creative.

Desiring the Kingdom: Worship, Worldview, and Cultural Formation (Grand Rapids: Mich.: Brazos Press, 2009), 46. 9 James K.A. Smith, 45 From the Heart of the Church Vol. 2 (2015) Many claim that people use creativity as a way to express themselves. While this is true, the desire to express oneself points to deeper desires of uniqueness, individuality, the desire to be loved, and the hope for more than what this life has to offer. In architecture, invention, science, cooking, and other forms of art, people create things that will better help them reach their goals and desires. Paintings and sculptures may not directly contribute to their kingdom goals, but they might express what their “kingdom” looks like. An artist might portray an image of beauty or ugliness that says something about the purpose of creation and humankind. And on a deeper level, artwork constitutes a medium through which creator and the created can communicate. Now that we have a general idea about what the incarnation has to say about God and

people, we can take a look at how these characteristics are exhibited in The Vampire Diaries. We can examine common themes found in the show and what relationships, actions, and events

say about the particular “kingdom” to which The Vampire Diaries points. We must answer the questions for which James K.A. Smith says all liturgy is a signpost: “What are human beings?

What kinds of creatures are we? And what are we called to be?”10 Lastly, what we take from The Vampire Diaries can be contrasted with the vision of the kingdom that the Bible conveys. Then we must decide what can be learned from the show or what aspects of its kingdom must be changed in order to make the kingdom of God the primary love and desire of God’s people.

THE VAMPIRE DIARIES The Vampire Diaries affects the way people view themselves and others. It makes its fans think about the kinds of people they want to be. It has become the goal of many fans of The Vampire Diaries to be like their favorite characters on the show. They want to be attractive and cool, such as Stefan Salvatore or gorgeous and ambitious like Caroline. People dress like their favorite characters and even wear their makeup the same way as the actresses they love.11 The desire to be sexy might even push a few people to the gym to achieve the perfect vampire body. Companies

makethem. productsSome fans that even look sport like fangs outfits in orpublic props as on a way the showto identify because themselves they know as consumersfans of the show.will buy In short, the show shapes the kingdom for which its fans strive.

Seventeen 69, no. 4 (April 2010): 136-141. 10 Ibid., 41. 46 11 See Carissa Rosenberg, “Fresh Face,” From the Heart of the Church Vol. 2 (2015) HUMAN BEINGS AS DESIRING ANIMALS

Desire is a key theme found throughout The Vampire Diaries. Besides the obvious craving for blood, there are other things that the characters throughout the series are clearly longing for. Stefan Salvatore wrestles between his craving to be free of guilt and his longing for redemption.

Thisvampire first who becomes lacks evidentthe capacity when to we control learn theirabout bloodlust. Stefan’s ripper Stefan past was in given season this two. nickname A ripper when is a heno wentguilt aton the a rampage time because killing he hundreds had effectively of people turned without off his remorse. “humanity We later switch,” find a out reference that he tofelt a vampire’s ability to turn off their emotions at will. The reason many vampires end up turning off their humanity is that when they become vampires, their human emotions are heightened, not diminished. This means that pain, anger, guilt, and resentment often become too much for them to handle. Instead of living with the torture of such strong emotions, many vampires choose to numb their pain by turning their humanity switch off. This becomes a problem because they lack the compassion or sympathy to make good decisions, and they usually end up killing themselves or others. Unfortunately for others, it takes very powerful, and almost redemptive events to make these vampires have the desire to feel again.

Ironically, it was Stefan’s guilt for killing that led him to turn his humanity off in the first place.back on. When Lexi Stefan then takesmeets Stefan Lexi Branson under her in 1864,wing heand is disciples finally given him ain reason the practices to turn hisnecessary humanity to cope with his hunger and guilt in order to live successfully as a vampire. Later in the season, we

findvampire. out that This Stefan list haunts has kept him a but detailed also reminds record of him every of theperson kind he of hasperson killed he since wishes he notbecame to be. a Stefan continues to struggle because his desire not to kill humans is based more out of guilt than out of compassion for humans. Though Stefan eventually gets a handle on his bloodlust, he never fully escapes the struggle between his vampire craving for blood and his human desire for redemption.

47 From the Heart of the Church Vol. 2 (2015) FORMATION OF DESIRES

Formation through bodily practices is a theme addressed in The Vampire Diaries. In the

thirdthis news, episode he sets of season out to three,cure Caroline Bill Forbes of her finds bloodlust. out that In his a gruesomedaughter isscene a vampire. of torture, In response Bill Forbes to uses vervain, sunlight, and a variety of sharp objects to torture the hunger for blood out of his daughter. Mr. Forbes holds to a belief that any desire can be broken through bodily practices. This belief mimics that of Smith’s belief that practices play an important part in formation. Caroline Forbes holds to a different theory when she tells her dad that she is who she is and no amount of torture will change that. While it is true that physical practices can form individuals and communities into different kinds of peoples, it also stands true that our habits do not necessarily change our DNA. It would have taken death or the cure from vampirism to save Caroline from her hunger for blood. The Bible implies that a similar transformation is necessary to save human beings from the consequences of sin.

HUMAN BEINGS AS PRIMARILY LOVERS

In his book Desiring the Kingdom, James K.A. Smith argues that human beings are primarily lovers, not thinkers or believers.12 The Vampire Diaries shows evidence of this notion. Throughout the series, we see many humans, vampires, werewolves, and witches who commit atrocities all for the sake of love. Even when they know their actions are wrong and hurtful, the only thing that

matters is that their desires are fulfilled and their loved ones are safe. So much death happens outinherently of a desire evil. toNiklaus protect Mikaelson loved ones is perhapsthat it is the difficult closest to exampleclaim that of anysomeone character truly in evil, the but show even is he bases his decisions partially on a desire for love and family. Even the most compassionate characters are not without their faults. Elena Gilbert is perhaps the most compassionate character in the show, yet she does not hesitate to destroy those who would bring harm to the people she loves. In season four, Connor Jordan, a powerful vampire hunter, shows up in Mystic Falls. When Connor takes Jeremy Gilbert (Elena’s little brother) hostage and threatens the life of April and Matt, Elena goes after him. When Connor encounters Elena in a tunnel, she kills him without thinking about the consequences of her actions. Connor’s

Desiring the Kingdom, 46.

48 12 Smith, From the Heart of the Church Vol. 2 (2015) death triggers the hunter curse which causes Elena to go crazy and eventually leads her to turn

offno regrether humanity. for the decisionsWhen Elena that finally she made makes to it protect out of herher ownfriends personal and family. ripper stage, she expresses None of the characters in The Vampire Diaries waste time to think through theories or form beliefs before acting on their emotions. Practically every character follows their heart. The fact that vampires have heightened human emotions is an indicator that vampires, humans, werewolves, and witches alike all inhabit the world in a way that puts love, desire, and feelings at the forefront of existence.

TYPES OF LOVE IN THE VAMPIRE DIARIES

Watching The Vampire Diaries can also affect the way people view the world around them. Relationships in the show illustrate many different ideas about what family and friendships are supposed to look like. For example, at the beginning of season one Elena and Caroline have a love-hate relationship. They have been friends for a long time, but have always competed against one another. As the series continues, they undergo many trials that test their friendship and in the end, their relationship grows stronger until they are bonded for life. This kind of friendship

philia (brotherly love), but it also shows a wonderful example of agape not(unconditional only exemplifies love). Both types of love are examples of what Augustine called “temporal goods” that could be used both for earthly peace and eternal peace.13 The friendship between Elena and Caroline points to the heavenly kingdom and may give The Vampire Diaries fans a better understanding of what true friendship looks like.

Eros love is also a theme found throughout the series. Although no one explicitly states that vampires are better lovers than humans, there are implicit undertones that being a vampire is part of what makes them sexy. In their essay “The Lion Fell in Love with the Lamb,” Renae Franiuk and Samantha Scherr make the argument that many people have a misguided belief that sexual relationships become more exciting in the context of danger and violence. This idea, along with the increased humanization of vampires, has made their contemporary versions the epitome of sexual appeal. Making the vampires into romantic heroes has given the industry power

The City of God, 19.14.

13 Augustine, 49 From the Heart of the Church Vol. 2 (2015) to entwine underlying themes of gender identity. In The Vampire Diaries, many of the vampires “reject feeding on humans for sustenance,” which makes them more attractive to humans.14

WHAT DOES IT MEAN TO BE HUMAN? Throughout the series, the plotline touches on the nature of humanity. Vampires who refrain from drinking human blood, or at least from killing their victims, are thought to be more human because they have compassion for those upon whom they feed. On the other side of the spectrum are the vampires who think of humans only as food. These vampires see themselves as superior beings and view humans as weak. Sometimes they kill humans just because they

can,show while the vampire’s at other times, enjoyment they find of another’s pleasure pain, in draining while other their instancesprey of blood. allow Some the humans circumstances to give themselves freely (or under compulsion) which provides a different kind of pleasure altogether. Under these circumstances lie two important questions: what does it mean to be human? And how do vampires play into this equation?

The Vampire Diaries expresses an idea of humanity that is inherently good. Vampires are often portrayed as the corruption of this goodness. Many vampires on the show even recognize

thisperks—super goodness andspeed find and solace strength, in their heightened immolation senses, of human beauty, beings. mysterious While being sexuality, a vampire and eternal has its life—it still falls short of the ignorant bliss that humanity provides. Those who believe humans are inferior to vampires are usually the ones that are haunted by their eternal loneliness and the hopelessness of their empty lives. Doubt in the possibility of their own redemption often causes these vampires to embrace nihilism and destructive lifestyles. The only thing that makes such a life bearable is the possibility of unconditional and everlasting love. Elena Gilbert feared becoming a vampire because she thought being a vampire

wouldthat she take was away no longer her capacities human. It of was love not and until compassion. she fell head She over was heels devastated for Damon to awake Salvatore and thatfind she began to enjoy her vampirism. It was the all-consuming love between them that made an eternity of bloodlust seem bearable, and even worthwhile. Such a relationship conveys a message that love is the only thing that makes human life worth it no matter one’s DNA.

50 14 Franiuk and Scherr, “‘The Lion Fell in Love with the Lamb’,” 16. From the Heart of the Church Vol. 2 (2015) GOD AND THE AFTERLIFE Although no one in the show believes in a God, many are aware that there is some form of a higher power. Witches tend to see nature as the essence from which all power is derived. Magic is humanity’s cultivation of nature’s power, but nature still has the last say because balance must be maintained. With every action comes an equal reaction, and nature is the one who gets to decide how to restore the balance. In a manner similar to God’s call for Israel and the church, the witches stand as the mediators between creation and the will of nature. The witches often take it upon themselves to restore the balance. They are nature’s will in the world just as humanity is to be God’s will in the world.

Surprisingly, in The Vampire Diaries, the characters inhabit a world in which there is an

afterlife.supernatural The generalbeings, including thought conveyed witches, inare the destined show isto thatlive humansin a purgatory die and of find sorts peace that while they refer to as “the other side.” This world in which the supernatural exist after death is like another dimension of the world in which they are doomed to watch the lives of the living for all eternity. For the witches, this place allows them to be guardians of the world, and their presence in the other side is not permanent. For other supernatural creatures, the other side is often a reminder

of their own personal shortcomings. It is a place where they will never find peace. Later in the series, we find out that the other side was created as a purgatory for Silas, the first immortal, for his crimes against the witch Qetsiyah. Since the other side was created, it could alsowhere be the destroyed. supernatural When dead “the wentother afterside” its was destruction. obliterated The at the show end implied of season that five the it supernatural was unclear beings just stopped existing, but some characters held on to the hope that their friends on the other side eventually found peace. Such an outlook is not far from the belief in purgatory held by many Catholics today. Since the show is written by a collaboration of ghost writers, bloggers,

andthere fan-fiction is. writers, it becomes clear that many people hold to the view that this life is not all Even more interesting is the fact that on the other side, the supernatural beings had the shadow of an embodied existence. While they had bodies to walk around in, they could not taste food, feel the touch of others, or smell pleasant aromas. They were essentially devoid of most of their senses. It was an empty existence made even more hellish by their visual proximity to the 51 From the Heart of the Church Vol. 2 (2015) living who still enjoyed the pleasures that those on the other side could not. Unlike the Gnostic

argumentother side thatpoints bodies to a beliefmake thatlife corruptembodiment and moreis inherently difficult, good, the life except of the that supernatural the possibility on ofthe a different kind of afterlife for human beings makes it unclear which perspective the show actually

tries to convey. At best, The Vampire Diaries leaves us with a mystery that does not completely answer the questions of what life is like after death.

CONCLUSION

Characters in The Vampire Diaries often strive for worldly desires such as strength, beauty, lust, and power. However, many character’s actions indicate that they also desire eternal goods. Friendship, community, love, redemption, freedom, compassion, and peace are just a few of the kingdom values for which they strive. These are the temporal goods which Augustine claims can help people in their striving toward the heavenly city.15 Many Christians would claim that a show

aboutvalues vampires that most is Christians devoid of would any spiritual agree are worth. godly. Instead, Instead we of findrejecting that the such show shows emphasizes on the grounds many

thatan understanding they contain unholy that God’s messages truth canabout be God mediated and humanity, through manycreation, believers even cultural would benefitphenomena from like The Vampire Diaries.

Augustine, The City of God, 19.14.

15

In December 2015, Cristalyn Fitzgerald graduated from Howard Payne University with a Bachelor of Arts degree with majors in Cross-Cultural Studies and Political Science. She is currently pursuing a Master’s Degree in Global Leadership from Dallas Baptist University.

52