I know it upsets some people to reflect on how God thinks. For some people it seems like the height of arrogance for us to imagine that we can know how God thinks, I mean, doesn’t the Bible say that God’s ways are not our ways and that His thoughts are above our thoughts. Yes, but that doesn’t mean that it is not helpful to reflect on how He actually is different from us and how His thinking is, in fact, very dissimilar from ours. We can do this little enterprise by “remotion” which is the knowledge of God derived from removing the "imperfections" of the finest things that God has created. Thomas stated: “Now we cannot know what God is, but only what he is not; we must therefore consider the ways in which God does not exist, rather than the ways in which he does." (ST, Ia. 2) We can also think about God by way of “eminence” which is by affirming of Him all the perfections of the creature in a super-eminent way. Okay, what can we discover about God’s thinking.

One of the things that we can perceive about the universe is that there exists an incredible gradation of creatures from the lowliest molecules to the most amazing stars to the most fabulously self-aware creature in the known world—man. We might identify this as a gradation of nobility from the lowest to the highest. Since we believe in God and that He must be at the very peak of existence, then it just makes sense that the more noble creatures are in some ways nearer to God. Now for us, the more distant a thing is from us in either proximity or likeness, the harder it is for us to know that thing. I know the things best that are near me and are like me. However, this cannot be so for God because He has infinite power of understanding. Therefore, because of the perfect power of His intellect, God knows the lowliest possible things with complete intimacy. The implication of this is that God knows and cares about the smallest things in your life—nothing is too small for him to notice.

However, before we leave the idea of noble and lowly things; it is good to realize that to make it possible for God to order things appropriately in the universe it would be necessary for Him to be able to truly know what is greater or lesser. In other words, God has a perfect knowledge of what is more and less important in the universe. The upshot of this is that God knows what are the best possible things for you to do in your life. He knows the up from the down, the good from the bad and the least from the best.

When we think about things it is natural for us to be focused on one thing at a time. If I am thinking about making dinner, I am probably not simultaneously thinking about deep theology. I don’t care how smart you are you are only able to give your attention to one thing at a time. This, however, is not possible in God. His knowledge of lowly things does not distract Him in the least from the noblest things in the universe. All things are simultaneously available to God and pre-contained in His intellect. For us this means that God is never so busy running the “important” things in the universe that He cannot give His full attention to your little, insignificant situation. Pretty amazing, huh?

During my vacation I have been trying to read a very disturbing book. I saw Ralph Peters on C-SPAN giving a speech to a military reservist organization and immediately ordered his latest book “Never Quit the Fight” (Stackpole Books). Usually I can work through a book like this in a couple of days, which includes doing a detailed underlining and note-taking process; however, after a couple of weeks, I’m still only 1/3rd of the way through. In fact, I was so disturbed by one of his chapters (“How to Defeat America”), that I had restless sleep and almost couldn’t continue. I have pressed on, though, and I am glad for it.

Peters is a brutally honest and straight-forward military historian and strategist who writes for the New York Post. His book is even-handed in its criticism of both the Left and Right in regard to the war on terror. He is particularly harsh in his criticism of the Bush administration’s handling of the post-Iraq war pacification process. The big insight, though, is Peters’ grand—almost philosophic—view of why we are even in a war with Islamic radicals. The chapter is titled “Simplification and Slaughter.” Speaking of simplification, I am going to attempt a simplification of his insights in order to ask a religious question.

Peters makes the point that, “Humankind has never before had to contend with the stubborn noncompetitiveness of a billion like-thinking people.” The problem as he sees it is that the central institutions of the Muslim faith virtually guarantee economic, cultural and military failure in the modern world. For instance, those many things that have allowed the developed states to succeed (i.e. laws minimizing corruption, scrupulous bookkeeping, rewarding by merit, tolerance for minorities, work as a virtue, painful self-criticism, greatly reduced nepotism, etc.) are absolutely “anathema” to the utopian belief of a re-established “Golden Age” of Islam which abandons secular forms of government in favor of Sharia theocracy.

The consequence of this is that there has been a fundamental shift in terrorism in the last 30 years. The liberation movements of the 1960s and 1970s that used terrorism as a means to gain worldly, practical, political ends have been replaced by the new terrorism which is about “blood-soaked divinity” used by men who “claim that the finger of god has chosen them for vengeance” for which they will be rewarded in the next life. These new terrorists are apocalyptic and would rather destroy than build, “rather kill than redeem.” They are completely implacable. Therefore, “only ferocity works against such men,” so Peters believes.

Because Sharia Islam tends to guarantee economic, cultural and military failure in the modern world, there is a growing mass of disaffected Muslim men who are eagerly joining in the Jihadist mentality and methodology—apocalyptic terrorism. Consequently, Peters predicts that the struggle between Western civilization and Islamists will “endure beyond our lifetimes.”

If Peters is right; and, I think that each passing day tends to confirm his observations, then a serious question confronts Christian leaders. How do we respond? Does the fact that this world-wide threat presents itself as an aggressive anti-Christian religion cause us concern? If “only ferocity works against such men” how do Christians respond? Do we pray and hope for the best? Do we develop a just-war theory for postmodern apocalyptic terrorism? Do we hide-out and hope that Jesus returns---soon?

I’m throwing my dime for the plate at the county fair that is marked “Christ Transformer of Culture.” Many are not aware of the landmark book by Richard Niebuhr, “Christ and Culture” written in 1949. Niebuhr identified five different ways that the church has related to culture. There is Christ against Culture which presents a radical either-or choice for believers. Fundamentalists and Evangelicals spent a large part of the 20th century “Against Culture.” Then there is the Christ of Culture which is marked by cultural accommodation. The liberal wing of American Protestantism has specialized in this approach. The third alternative is Christ above Culture. This might best be described as the Christendom of the late ancient and early middle ages. The fourth alternative is Christ and Culture in Paradox. Here the tension between culture and the church never gets resolved. Each have their realm and yet they overlap, therefore there is ongoing tension. The final option is Christ the Transformer of Culture which is similar to the paradox option but with a more optimistic view of the church’s ability to improve society and culture.

Okay, you say, why the optimism? You’re probably thinking that conservative Christianity is caught between the jaws of a vise squeezing hard against it from two sides. On the one side is an out-of-control decadent pop culture that seems intent on force-feeding our children radioactive values backed up by the force of law. On the other side is militant and aggressive Islamic fascism. How in God’s name can one be optimistic at such a time? Well, the answer is—in God’s name. By the name that is above all names, Jesus the Lord of glory. Yes, Jesus is still the “Transformer.”

Being that I was on vacation today, I had the wonderful opportunity to attend a church that is situated right smack dab in the middle of our city’s urban blight. Low and behold, it is going gang-busters (literally—busting up gangs for Jesus). I have heard seminary profs drone on and on about how we need to have “compasssssioooon for the poor.” (You know how they say compassion with 5-6 syllables—very paternalistic) However, this is a church that is really doing it. Now get this, the pastor is a white, redneck, Okie! For those of you not familiar with Central California, and Okie is someone from the state of Oklahoma; usually a descendent from the Depression era Dust Bowl. He and his church are the real-deal. They specialize in loud, upbeat worship and loud, shoutin’ preachin’. But what a heart for our city! They distribute 650,000 bags of groceries (you read the number right) per year and are literally buying up blocks of our decrepit downtown and transforming them into ministry centers and job training centers. This morning they showed a video that brought tears to my eyes. They are distributing 4,000 fully outfitted backpacks to needy children in 10 elementary schools this week. Proudly, I am excited to say that my daughter volunteered to help distribute backpacks three days this coming week.

Frankly, after leaving this morning’s service I could only say to myself, we can do so much more. My church is suburban and stocked with a huge personal, intellectual and financial capital. Yes, we do a lot. But, today I saw first hand how a church loaded with urban lower income families can—with the love and power of Christ—transform a city. I am stoked.

How I ended up being interviewed for the JonBenét Ramsey case is remarkable in-and-of itself. Shortly after the news broke that JonBenét’s accused killer was arrested in Thailand, local news organizations called to conduct filmed interviews. Fourteen months earlier, we had John Ramsey, accompanied by his son Burke, speak at our church. Patsy had planned to join us but was too ill from her cancer treatment—the cancer that ultimately took her life in June. We had ventured the risk of inviting the Ramsey’s to share their story because other Christian ministries such as the 700 Club had affirmed belief in their innocence. However, their speaking engagement with us remained remarkably controversial. Many within our congregation were either incredulous or indignant that we invited them to speak from our pulpit. But, we did our “due diligence” and believed it was an act of Christian justice to allow them to tell us their side of the story and how God had strengthened them through their horrible ordeal.

On a human note, my wife, daughter and I were able to spend several hours quietly talking with John and Burke over shared meals. We found them to be very humble, self-effacing and gentle people. Our hearts went out to them as they told us some of the tragic details of their Job-like experiences. Through these conversations, before John Ramsey spoke to our church, I became convinced intuitively of their complete innocence and of the monumental injustice that had been done to them. From that point on, I felt very strongly that our having the Ramsey’s speak at our church was an act of Christian justice.

The Sunday when John Ramsey spoke, a number of people in our congregation changed their minds and extended the Ramsey’s the benefit of the doubt. Others did not and continued to believe that Patsy Ramsey was guilty of killing her own daughter. The whole event seemed somewhat confusing to some people. Some wondered why we would bother to get involved in such a controversial matter and distract our congregation from regular worship and the Word. To be honest, before today, the only answer I could offer was that I believed God had led us to extend love to a beleaguered Christian family and offer some semblance of justice. Now with the news of the arrest of JonBenét’s accused murderer, I feel overwhelmed with gratitude to the Lord that He allowed us to play a minor role in a tragic episode in American justice. We were allowed to offer a cup of cold water to a gentle family held in the prison of false guilt and shame. My only great sorrow is that Patsy, whom I have never met, was not able to see this day. Yet, I know that she and her precious daughter are united in heaven. God is so good.

Because angels appear throughout both Old and New Testaments, they are therefore a part of Christian doctrine and a legitimate subject of theological inquiry. Unfortunately, the study of angels tends to be relegated to something akin to either a New Age version of Christianity or as “Precious Moments” sentimentality where they appear as little cherubs on stationary and figurines. This is balderdash. Biblical doctrine necessitates that we take seriously the existence of angels and the implications of their existence. Consequently, here are a couple thoughts from Augustine and Aquinas to challenge our thinking about the angels.

Angels are altogether incorporeal

Aquinas noted: “In corporeal substances rank between God and corporeal creatures” (“Treatise on the Angels”). At minimum this means that angels do not have a corporeal nature such as humans. However, in the larger sense, this teaches us that there is a plethora of beings that stand between humans and God. We are not at the apex of creation. This tends to bring a little humility to the human race. Angels are also a challenge to philosophical materialism. That which is intellectual and spiritual stands above the material. This does not negate the goodness of the material world, as in Gnosticism, but it does bring a sense of ordering and priority to life. As Jesus said, “what profits a man if he gain the whole world and loose his soul.”

Angels are created

Augustine wrote (Gen. ad lit.ii): “Since the angels were created, in the eternity of the Word, they enjoy holy and devout contemplation.” Or as Aquinas put it, “It must be affirmed that angels and everything existing, except God, were made by God. God alone is His own existence; while in everything else the essence differs from the existence.” This means that the angels have no ability to exist without God causing them. Only God is self-existent. Of course, nothing in the entire seen and unseen universe can come into existence without God causing its existence. Even energy/matter itself is totally contingent upon God and cannot exist separate from Him. Therefore, there are no spiritual beings, no matter how exalted they are, that are self-existent except the One and that is God. That is why angels are not divine nor can they ever become divine. No matter how long they may exist, they came into existence by God’s creative action; consequently, they are NOT self-existent. Self-existence means that one is uncreated. Only God is uncreated. The Creator must be uncreated in order for there to be a creation.