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The Plight of Christians in Iraq

By Mel Lawrenz, Director of The Brook Network and creator of The Influence Project.

When we hear the phrase “land of the Bible” we think of Israel for obvious reasons. But many of the key turning points in the story of God in the Old Testament take place elsewhere, especially in a geographical area we know today as Iraq.

Genesis describes the birth of humanity in the region of the Tigris and Euphrates rivers, which are in Iraq. Abraham’s hometown, Ur, was in Iraq. The Assyrian empire, including the ancient city of Ninevah to which Jonah went, is in the north of Iraq. The Babyonian empire was located in Iraq. The city of Babylon, the ancient capital where Nebuchadnezzar reigned, is just 25 miles north of modern Baghdad. The shame of the tower of Babel is located in Iraq. The remarkable life of Daniel took place in Iraq.

The plains of Mesopotamia are called “the cradle of civilization,” but they are also the place of cyclical bloody conflict.

Today thousands of Christians are fleeing for their lives as one of the most radical terrorist groups the world has ever seen sweeps across the country of Iraq.

It has been called “a targeted religious cleansing of Christians.” The remaining 3,000 Christians in Iraq’s second largest city, Mosul (ancient Ninevah) appear to have fled for their lives and are anticipating not being able to ever return home. By some estimates there are 300,000 Christians (of all traditions) remaining in Iraq, a million or more having fled the country in recent years.

The headlines of the news are focusing on the tragic emerging civil war between Sunni and Shi’ite Muslims. But we must not forget to pray for the hundreds of thousands of Christians who will not necessarily get much media attention, who are facing this “targeted religious cleansing” in the form of dozens of church attacks, killings, robberies, and rapes in the worst persecution witnessed in many years. (Note: 175 Christian leaders recently agreed to a “solidarity pledge” (PDF) in support of those being actively persecuted in Iraq, Syria, and Egypt today.)

People Overwhelmingly Use Print Bibles in Church

Whether it’s leather, hardcover, or softcover, the vast majority of Bible Gateway users responding to an online survey say they use print, not digital, versions of the Bible when they attend their worship services.

Readers of the Bible Gateway Blog were asked “What edition of the Bible do you most often take to church?,” to which more than 17,000 responded. Of that number, a total of 95% bring their hardcover (31%), fashionable color leather or simulated leather (31%), black leather (30%), or softcover (2%) bound Bibles to church or use the pew Bible (1%) supplied by the church during the service.

As for digital texts, only 2% use a Bible app on their smartphones and 1% on their tablets.

A mere one-tenth of 1% choose to bring to church only the New Testament and not the entire Bible.

Two percent of those who responded don’t take a Bible to church at all, nor do they use a pew Bible.

Given the general popularity of reading content on smartphones and tablets, we’re surprised the poll percentage is so miniscule, especially among users of a digital Bible resource like Bible Gateway. This does seem to indicate that however people access Scripture during their weekday lives, they still reach first for their print Bibles when the weekly worship service rolls around.

(To that end, don’t forget you can visit the Bible Gateway Store to view currently available Bible editions.)

Our next Bible Gateway poll asks “How do you describe your personal knowledge of the Bible?” Cast your vote below:

How do you describe your personal knowledge of the Bible?

  • Wish I knew more (64%, 1,424 Votes)
  • Comfortably knowledgeable (30%, 656 Votes)
  • A Bible scholar (9%, 196 Votes)
  • About all I know are some of the names of the books, but not in order (4%, 93 Votes)
  • Completely ignorant with no desire to change (1%, 25 Votes)

Total Voters: 2,214

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The Gospel According to Daniel: An Interview with Bryan Chapell

Bryan Chapell info at Grace Presbyterian ChurchThe book of Daniel in the Old Testament is best known to most Bible readers as the story of a man who ate vegetables, interpreted dreams, survived a lions’ den, and whose friends withstood a blast furnace. But how does the gospel of Jesus fit into it?

Bible Gateway interviewed Dr. Bryan Chapell (@GracePresPeoria) about his book, The Gospel According to Daniel: A Christ-Centered Approach (Baker Books, 2014).

Buy your copy of The Gospel According to Daniel

Since Daniel is a book written in the context of the exile of Israel in the Old Testament, how is the gospel revealed there?

Dr. Chapell: When most people hear the word, “gospel,” they think exclusively about the “good news” that Jesus died on the cross for our sins and rose the Victor over them. But God did not wait to introduce us to aspects of his grace until Matthew 26. The entire Bible is the unfolding revelation of God’s grace (i.e. his provision for those who cannot provide for themselves). If his people had no preparation for the grace that culminates in Christ, then they (and we) would have been unable to grasp the implications of his provision.

The gospel according to Daniel comes in glowing revelations of the power of God to redeem his people, overcome their enemies, and plan their future. However, we will not see these gracious truths clearly if we fall into two common but errant approaches to the book: (1) Making Daniel the object of our worship; or, (2) Making Daniel solely the subject of our end time debates.

How do some people make Daniel the object of their worship, since he obviously was concerned to worship God faithfully himself?

Dr. Chapell: We’re tempted to make Daniel the object of our worship by primarily focusing on his courage. By making his faithfulness the primary focus, we neglect Daniel’s own message: God is the hero.

God preserves young men from impurity and an old man from lions; he answers prayer and interprets dreams; he exalts the humble and humbles the proud; he vindicates the faithful and vanquishes the profane; and he rescues covenant-forsaking people by returning them to the land of the covenant. Daniel acts on the grace God repeatedly provides, but God is always the One who first provides the opportunity, resources, and rescue needed for Daniel’s faithfulness. If we reverse the order, and make God’s grace dependent on Daniel’s goodness, then we forsake the gospel message Daniel is telling and produce the hero-worship of adventure tales, rather than the divine worship Daniel wanted.

How do we get distracted from this gospel focus in prophetic debates? Are you saying the prophecies of Daniel aren’t important?

Dr. Chapell: I am definitely not saying that the prophecies are unimportant. This book contains some of the most amazing and detailed prophecies in all of Scripture. Centuries in advance, Daniel predicts events as momentous as the succession of vast empires and he relates details as precise as the symptoms of a disease that will slay a future king. Daniel also speaks about the future of the people of God in visions that are hard to understand and that relate to some events still future to us.

These are important prophecies, but we can become so stressed and combative about the interpretation of particular aspects that we neglect the central message: God will rescue his people from their sin and misery by the work of a Messiah. The righteous will be vindicated, evil will be destroyed, and the covenant blessings will prevail because Jesus will reign. All this occurs not because humans control their fate or deserve God’s redemption, but because the God of grace uses his sovereign power to maintain his covenant mercy forever. This, too, is the gospel according to Daniel that should give us courage against our foes, hope in our distress and perseverance in our trials.

Daniel’s visions are complex, and you’re upfront about the fact that we’re not sure about the meaning of every detail. But what do we know for sure, and how is it intended to ignite our for zeal God’s purposes?

Dr. Chapell: Daniel describes in incredible detail events that are still centuries beyond his context. Much of what he prophesies becomes identifiable even in secular histories of those eras, when they finally arrive. But some of what Daniel describes is less certain and has led to heated debates among Christians. The nature of those debates became most telling for me as I was dealing with key verses toward the end of Daniel 9.

In verses 24-26, Daniel prophesies that Jerusalem and the temple will be restored, followed by a time of trouble, culminating in the appearance of the Messiah, who himself would be cut off before Jerusalem and its sanctuary would be destroyed. These details seem to align beautifully with Cyrus’ release of the captives, Jerusalem’s rebuilding, Christ’s coming, subsequent crucifixion, and the following destruction of Jerusalem by the Romans.

But, then, comes verse 27. This verse is extremely difficult to translate, and the best Hebrew scholars indicate that their translations are uncertain. Yet, many of the modern debates on the specific nature of the end times center on this verse – particularly as it is translated in various English versions of the Bible. As a consequence, most of what has been written on the latter portions of Daniel 9 deals very little with the clear revelation of God’s incredibly faithful and gracious activity through Christ and, instead, focus on getting the right sequence for end time events based on the highly symbolic words of this one verse. To me, that is a tragedy.

We judge and critique one another, jostling for the primacy of our conjectures and, as a consequence, the beautiful and unquestionable affirmations of God’s faithfulness through Christ get lost in the fray. My aim in this book is not to unravel every mystery – I am not a good enough scholar for that – but to apply some pastoral priorities to the things that are clear. In this way, I hope that God’s people will rejoice in the undeniable triumph of the gospel across the centuries so that they will have fresh basis for trusting their Savior every day.

Bio: Bryan Chapell (PhD, Southern Illinois University) is senior pastor of Grace Presbyterian Church in Peoria, Illinois, as well as president emeritus and distinguished professor of preaching at Covenant Theological Seminary in St. Louis, Missouri. He is a widely traveled speaker and the author of numerous books, including the bestseller Christ-Centered Preaching, Christ-Centered Worship, and Holiness by Grace.

What Makes a Good Dad?

Father’s Day is this weekend! In two days, millions of people young and old will take time to express their appreciation for good old dad (or for a father figure, for those whose dad isn’t—or never was—present in their lives).

What does a good father look like, according to the Bible? You may be familiar with the famous admonition to Christian fathers in the book of Ephesians:

Fathers, do not provoke your children to anger by the way you treat them. Rather, bring them up with the discipline and instruction that comes from the Lord. (NLT)

The Bible doesn’t have any single exhaustive list of ideal fatherly traits. However, there’s no mystery to what makes a good father. A good father is one whose priorities in his family life match those that Jesus described in Matthew 22:

“Teacher, which is the most important commandment in the law of Moses?”


Jesus replied, “‘You must love the Lord your God with all your heart, all your soul, and all your mind.’ This is the first and greatest commandment. A second is equally important: ‘Love your neighbor as yourself.’ The entire law and all the demands of the prophets are based on these two commandments.”

If love is owed to God and to our neighbor, it is surely also the guiding principle in fathering children. The Bible is also clear in its definition of this love:

Love is patient and kind. Love is not jealous or boastful or proud or rude. It does not demand its own way. It is not irritable, and it keeps no record of being wronged. It does not rejoice about injustice but rejoices whenever the truth wins out. Love never gives up, never loses faith, is always hopeful, and endures through every circumstance.

Patience, kindness, and endurance are challenging virtues to embody when your child is throwing a temper tantrum, disobeying you, or wrecking the family car. But this selfless love is to characterize a father’s relationship with his children, just as it ought to characterize his relationship with his spouse and neighbors. It’s an ideal to aim for, not an achievement that can be easily grasped—which means that recognizing that you sometimes fall short of biblical fatherhood is an important part of working your way toward it.

Beyond these general exhortations, there is much we can learn about godly fatherhood by noting the father-like traits that the Bible ascribes to God. Here are some of the passages that describe God using the language of fatherhood:

“Which of you fathers, if your son asks for a fish, will give him a snake instead? Or if he asks for an egg, will give him a scorpion? If you then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give the Holy Spirit to those who ask him!”— Luke 11:11-13

Father to the fatherless, defender of widows—this is God, whose dwelling is holy. — Psalm 68:5

For the Lord corrects those he loves, just as a father corrects a child in whom he delights. — Proverbs 3:12

There are many more such verses throughout the Bible. And there’s another source of fatherhood wisdom in the Bible: taking note of the many biblical fathers who failed in some way, and prayerfully considering how to avoid the (usually self-created) traps into which they fell. Earlier this week we learned a few parenting lessons from the miserable example of Laban. Other biblical fathers who fell well short of the mark—but from whose failure we can learn something—include the priest Eli, who failed to speak out against or restrain his sons’ outrageous behavior; and even the great Bible hero David, whose troubled relationship with his son Absalom brought sorrow to his family.

This Father’s Day, your relationship with your children (or perhaps with your own father) may be healthy and fulfilling, or it may be strained and uncertain. It’s probably a little bit of both. Regardless, now is an excellent time to commit yourself to making Christlike love the defining element of those relationships. Have a blessed Father’s Day—and dads, may you grow daily in grace as you navigate the joys and trials of fatherhood!

Atheists Pick Their Favorite Bible Verses

What are atheists’ favorite Bible verses? When I first saw an article purporting to share the Bible verses that atheists love, I braced myself for a snarky list of difficult or upsetting Bible verses.

But I was pleasantly surprised to find that the article’s author, Valerie Tarico, didn’t just go for a string of cheap shots—she asked a number of prominent atheist personalities to (non-sarcastically) list “what they think are the best verses in the Bible, and why.”

The results are fascinating, and to fully appreciate them, you need to read not just the Bible verses they chose, but their reasoning behind the choices. (Be aware that although the verses weren’t chosen sarcastically, there’s lots of criticism of Christianity in the accompanying commentary.)

Here are a handful of the approximately 20 verses chosen by atheists as their favorites:

Proverbs 18:15: “An intelligent heart acquires knowledge, and the ear of the wise seeks knowledge.”

Exodus 23:10-11: “And six years thou shalt sow thy land… But the seventh year thou shalt let it rest and lie still; that the poor of thy people may eat: and what they leave the beasts of the field shall eat. In like manner thou shalt deal with thy vineyard, and with thy olive yard.”

I Thessalonians 5:21: “Prove all things: hold fast that which is good.”

Philippians 4:8: “Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.”

What’s your reaction to this list?

A few things stood out to me as I read these verses. First, it’s interesting to compare the “atheist favorites” list with the 100 most popular verses on Bible Gateway, which we compile and share from time to time. While the atheist list and our top-100 list don’t claim to be representative of all atheists or all Bible readers, the differences between the lists are noteworthy. Specifically, few of the atheist choices appear near the top of the top-100 verses list. Most of the verses on the top-100 list make spiritual claims or assurances that assume the reader is a believer; most of the atheist choices understandably represent verses that speak more to the general human condition, or that promote positive values without explicitly linking them to belief in God or Jesus Christ. While the atheist-chosen verses aren’t (for the most part) exactly obscure, they aren’t verses you see cited or discussed frequently by Christians. The atheist-chosen verses also tend to be calls to some kind of moral action, whereas many of the top-100 verses are promises or messages of comfort. It makes me think that as Christians, it might be useful to expand our selection of go-to Bible verses beyond the familiar favorites.

Second, it’s fascinating to see passages from Ecclesiastes cited by several different atheists. Ecclesiastes rarely crops up in Christian sermons or “favorite verse” lists—I get the impression that most Christians simply aren’t quite sure what to make of its comparatively subdued and even glum perspective on life. But seeing how it has resonated with many of these atheists, I’m reminded that it’s a beautiful and profound part of the Bible, and a book that deserves more attention than I usually give it.

What did you think of these verses? Did any of them surprise you? Have you ever thought about why certain Bible verses appeal to you personally, and what that might say about your faith and attitude?

75% in USA Believe the Bible is in Some Way Connected to God

Three in four Americans say they believe the Bible is the Word of God, according to a recently released Gallup (@Gallup) survey. But 21% consider it fables and history. These statistics mirror the percentage of Americans identifying themselves as Christian (76%) and non-Christian (22%) in Gallup’s 2013 religion aggregate.

[See our previous blogpost, A Summary of Recent Bible Reading Surveys]

The poll shows that 28% of Americans believe the Bible is the actual Word of God and that it should be taken literally; that’s down from the 38% to 40% reported in the late 1970s. About half of Americans continue to say the Bible is the inspired word of God, not to be taken literally.

Gallup Values and Beliefs poll

Gallup’s long-standing trend question on biblical interpretation touches on two ongoing debates in Christian theology. One is about whether the words of the Bible came directly from God — essentially using the writers as scribes — or if they are the words of men, but guided by divine inspiration. The other debate involves the meaning of the words: whether they should be taken literally, or be viewed partly — or merely — as metaphors and allegories that allow for interpretation.

To help clarify where the non-literal believers stand on God’s role in the Bible, Gallup asked half of respondents in the new poll a different question that offered a fourth choice: saying the Bible is the actual word of God, but with multiple interpretations possible.

In response to this four-part question, 22% of Americans say the Bible is the actual word of God, to be taken literally — a bit lower than when using the three-part question. Twenty-eight percent believe it is the actual word of God, but with multiple interpretations possible.

Another 28% say the Bible is the inspired word of God but should not be taken literally. Eighteen percent say it is an ancient book of fables, legends, history, and moral precepts written by man.

Gallup sums up its research this way, “Ultimately, the finding that nine in 10 Christians believe the Bible emanates from God indicates that US Christians are Christian in more than name only.” That sounds like a good thing to us.

The Good Part of Me, The Bad Part of Me

By Mel Lawrenz, Director of The Brook Network and creator of The Influence Project.

People in my town, Waukesha, Wisconsin, are reeling from an incident a few days ago in which two 12-year-old girls allegedly stabbed one of their best friends, an act that they had plotted for months, all because of delusional thinking about a mysterious internet urban legend called Slender Man. The girls believed this bogey man actually existed, and that killing someone would be a way of gaining his favor. So after a birthday sleepover they descended on the friend as they played in a park. They stabbed her 19 times and abandoned her in some bushes where they thought she would die (thankfully, she dragged herself to a road and was saved).

One of the 12-year-old attackers described what was going on: “The bad part of me wanted her to die, the good part of me wanted her to live.”

What are we to make of this? I am reminded of Romans 7 and other biblical passages which indicate that we all can talk about “the bad part of me” and “the good part of me.”

If we haven’t figured it out already, heinous shootings, bombings, and stabbings often erupt from the lives of people who seem pretty normal. Perhaps isolated. Often socially awkward. But not monsters. Inside however, there is “the bad part of me.” This should be sobering to us, and it should compel us to understand.

Romans 7:15-22 says “I do not understand what I do. For what I want to do I do not do, but what I hate I do. And if I do what I do not want to do, I agree that the law is good. As it is, it is no longer I myself who do it, but it is sin living in me…. For in my inner being I delight in God’s law; but I see another law at work in me, waging war against the law of my mind and making me a prisoner of the law of sin at work within me” (NIV).

Good part, bad part.

In our communities and families we ought to be asking one very important question: how can we better look out for each other? Yes, there will be renewed calls for parents to be aware of what their young children are doing on the internet. And we will look again at the problems of social isolation and ostracism in our schools. We will question whether ghoulish forms of entertainment are healthy. But we will not be going deep enough unless we are watching out for each other and discern what is happening in “the bad part of me.”

One day the London Times sent out an inquiry asking the simple question: what’s wrong with the world today? The editor was surprised to get back an even briefer reply from the widely-influential Christian author G. K. Chesterton:

Dear sir:
I am.
Yours,
G.K. Chesterton.

There are dark parts of the soul in each and every one of us. This is the longstanding historic Christian view of human nature. Unpleasant but true. The darkness can be simple ignorance, solved by bringing more light into the situation. For some darkness has become the living space for evil. Another kind of darkness is delusion—unpredictable and dangerous. The 12-year-old girls seem to have been deluded in that they utterly confused reality and fantasy, planning on meeting up with Slender Man in the woods of northern Wisconsin, of all places.

We need to look out for each other. We need to take delusion very seriously. Adults need to understand that the developing minds of children have phases when they are not grounded in reality, and that is when they need protection.

But watching out for the bad is only one side of the issue. “The bad part of me wanted her to die, the good part of me wanted her to live.” What about “the good part”?

Perhaps the most important question is: how can we look out for each other in order to strengthen, develop, and deepen “the good part of me”? That means taking our spiritual lives seriously. Not letting dark ideas and images dominate our minds. Filling our hearts and minds with the qualities listed in Philippians 4:8: “Whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things” (NIV).

Laban and True Love: Parenting Lessons From a Bad Dad

Roland Warren, author of 'Bad Dads of the Bible.'

Roland Warren, author of ‘Bad Dads of the Bible.’

If you were to make a list of the best fathers in the Bible, who would make the cut? One name that almost certainly won’t make the list is Laban, uncle of the hero and trickster Jacob. But that doesn’t mean we can’t learn something about fatherhood from Laban’s example, dysfunctional as it may be.

With Father’s Day approaching, we thought it would be appropriate to share the following excerpt from Roland C. Warren’s (@rolandcwarren) Bad Dads of the Bible: 8 Mistakes Every Good Dad Can Avoid (Zondervan, 2014), which looks at the strange but still instructive story of Laban, the man who managed to pull one over on the Bible’s most famous schemer.

Love, God’s Way

Most of the stories about families in the Bible focus on the relationship between fathers and sons. This is one of the reasons that I find the story of Laban to be a very special, important, and instructive one for fathers. In Genesis 29, we learn that Laban had two daughters, Leah and Rachel.

One day, Laban’s nephew Jacob arrived for a visit. The instant he saw Rachel he was smitten and wanted to marry her. So he and Laban worked out a deal. In order for Jacob to marry Rachel, he would have to work for Laban for seven years. So Jacob worked hard like any love-struck man would and kept his end of the bargain. But Laban did not. On the wedding night, he tricked Jacob and switched Leah for Rachel.

As you can imagine, when Jacob found out that he was now married to “weak eyes,” he was livid. But Laban told him that it was customary for the older sister to be married before the younger one. However, to assuage Jacob, Laban offered him a special deal. All he needed to do was work another seven years and Laban would give him Rachel as a wife as well. So Jacob agreed. He worked seven more years and married Rachel, and everyone lived happily ever after. Well, not quite . . . as the saying goes, “Hell hath no fury like a woman scorned.” And due to Laban’s trick, Jacob had just married two women who would bring a fury into his home for which he was not prepared.

Buy your copy of Bad Dads of the BibleAlas, Jacob soon found out that there was not going to be much “honey” in his honeymoon with Rachel, because Leah and Rachel quickly started to compete for Jacob’s love and attention. In fact, they launched a “womb war” that sowed seeds of family conflict and dysfunction for generations to come. Leah “struck” first and quickly gave Jacob four sons. It’s worth noting that Leah, not Jacob, named all of their sons. The names she chose clearly indicated that she knew she was number two in Jacob’s heart, but she deeply longed to earn his affections. In fact, after the birth of her third son Levi, whose name in Hebrew meant “joined,” Leah said, “Now at last my husband will become attached to me, because I have borne him three sons” (Gen. 29:34).

Well, when Rachel failed to conceive, she became very jealous of her sister. She even began to blame Jacob, and told him, “Give me children, or I’ll die” (Gen. 30:1). Desperate not to be outdone by her sister, Rachel eventually demanded that Jacob sleep with one of her maidservants so that she could have a family through Bilhah. When Jacob had the first son through the maidservant, Rachel took the victory with, “God has vindicated me,” naming him Dan (v. 6). Of course, Leah then came back with a counterpunch, giving her maidservant to Jacob to bear children on her behalf.

It’s pretty easy to see how Laban’s behavior and example played a substantial role in their conflict. After all, he selfishly set up the dynamic, which caused his daughters to compete for Jacob’s love and affection. Although the Bible doesn’t give much detail, I believe that Leah and Rachel learned from their father that love was not something that you get because of who you are; it was something that you earn because of what you do. After all, this is how Laban treated Jacob. Accordingly, could it not be how he had treated his daughters from the time they were small girls?

Laban’s “bad dad” example is a cautionary one for fathers today. Even if it is not a father’s plan to play favorites, the natural desire of children to please and be loved engenders competition. A home environment can become a battlefield where children feel that they must compete for love, affection, or esteem. But this is not God’s plan. Love by its very nature is not supposed to be a competitive sport. Rather, it is sacrificial, as Christ consistently demonstrated in his life and then, finally, on the cross. Therefore, fathers who strive to imitate this example must always remember that every child is a unique blessing from God, “fearfully and wonderfully” made in God’s image to be loved, affirmed, and valued, not for what they do or what they can do for you, but for who they are.

In 1 Corinthians 13:4-7, Paul wrote: “Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It does not dishonor others, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres.”

Laban clearly strayed far from this model of true love, and it’s sad that his daughters, as well as future generations, had to suffer the consequences of his “bad dad” behavior. However, the good news is that a tremendous and blessed legacy awaits fathers who model Paul’s “love language.” God will reward them with daughters and sons who will love like they do.


You can read more essays like this one in Bad Dads of the Bible: 8 Mistakes Every Good Dad Can Avoid.

Bio: Roland C. Warren is the former President of National Fatherhood Initiative and currently the President and CEO of Care Net, the nation’s largest network of pregnancy resource centers. He has appeared on The Oprah Winfrey Show, The Today Show, CNN, C-SPAN, Focus on the Family, Dateline NBC, BET, Fox News, Janet Parshall’s America and others, speaking on the issues of fatherhood and marriage. He has written for or appeared in numerous publications such as The Washington Post, O Magazine, Essences Magazine, Christianity Today, The Washington Times, and The Wall Street Journal.

He graduated from Princeton University and has an MBA from the University of Pennsylvania-Wharton School of Business. He now lives in Maryland with his wife Yvette. Together they have two grown sons, Jamin and Justin.

Frequently Asked Questions About the Bible Gateway Beta Website

What do you think of the Bible Gateway beta website so far? The beta has been available for several weeks now, and we’ve been hard at work making fixes and improvements based on visitor feedback.

As the beta period has gone on (and as the date of the new website’s official launch draws closer), we’ve collected some of the most frequently-asked questions we’ve received about the new website. We’ve answered these and more questions about the beta at our support portal, but here are four of the most common questions.

1. How do I set my default Bible translation and other personal preferences?

Scroll to the bottom of any page on the beta website, and click on Preferences:

preferences

Doing so will bring you to a Preferences page where you can choose a default interface language, Bible version, and other personal preferences. Once you’ve set your preferences to your liking, click the Update your preferences button at the bottom of that page.

2. What’s changed in the new Bible Gateway?

Your first visit to the beta website might be a bit jarring if you’ve been using Bible Gateway for years—it might look like an awful lot has changed. Quite a bit has changed—but for the most part, the changes represent new features or improvements to existing ones; no major features have been removed. Here’s an overview of the biggest changes and additions. For details on how specific features have changed, see the series of blog posts and tutorials we’ve posted about the new website.

3. How and why should I create a Bible Gateway account? And do I have to create an account to use the new Bible Gateway?

You don’t have to create an account to use the new Bible Gateway, but we think you’ll want to in order to make use of some of the new website’s best new features.

With an account, you can take notes as you read Scripture, highlight and favorite Bible passages, sync notes and other personal content across devices (for example, between your desktop computer and your mobile device), and purchase digital study books to use alongside your reading.

Creating an account is easy. Here’s a quick and simple guide to creating a Bible Gateway account.

Without a Bible Gateway account, all of Bible Gateway’s basic features (i.e., everything you can do on the current Bible Gateway) are still available to you. But you won’t have access to the aforementioned new features.

4. How do I take notes or highlight Bible verses as I read?

At the new Bible Gateway, you can take notes, highlight a passage, or “favorite” memorable verses. To do any of these, simply select the section of Scripture you want to annotate. (You must be logged in to use this feature; if you aren’t logged in, you’ll be prompted to do so at this point.) A toolbar will appear giving you access to the highlight, favorite, note-taking, and share features:

annotation

We invite you to try out the different buttons on the toolbar to see how you can personalize your Bible reading. We’ve written up detailed tutorials explaining how to annotate Bible passages.

These are many other commonly-asked questions are answered in detail at our support portal. If you have further questions as you explore the beta website, take a look through those questions and answers—and don’t hesitate to contact us if your question isn’t addressed there.

Old Gods, New Names: N.T. Wright on “Idolatry 2.0”

“You shall have no other gods before me.” — Exodus 20:3 (NIV)

Growing up, I attended a church that recited the Ten Commandments every Sunday as part of the worship service. As a child, I would read aloud each of the familiar commandments, starting with “You shall have no other gods before me”—and each time, part of me would wonder why we bothered with the first few commandments. They talk about false gods and idols, temptations which didn’t seem to exist in my middle-class American environment. The later commandments (the ones that talk about greed, lust, and theft) hold obvious modern relevance; but isn’t that first commandment an archaic holdover from ancient times?

A depiction of Mammon worship by Evelyn De Morgan (1909).

A depiction of Mammon worship by Evelyn De Morgan (1909).

As the years went on, I heard sermons exploring the relevance of this seemingly-outdated prohibition on worshiping “other gods.” Like many Christians, I came to understand that the modern equivalent of worshiping idols and gods might be a life dedicated to the pursuit of wealth, sex, political power, or some other impulse taken to an unhealthy extreme.

In my mind I imagined a cackling Ebenezer Scrooge-like billionaire sitting atop a mountain of ill-gotten money. Because I didn’t resemble that caricature of a money-worshiper (or of equally exaggerated worshipers of sex and violence), I figured I was safely in the clear when it came to the First Commandment.

But what if it’s not quite that easy? What if the worship of “other gods” isn’t characterized by a maniacal pursuit of base impulses, but by simple acquiescence to ubiquitous, but spiritually poisonous, assumptions about how life and society work?

In his latest book, Surprised by Scripture, Christian scholar and leader N.T. Wright tackles this and a host of other challenging questions about the Bible’s relevance to contemporary issues. Halfway through his book, in a chapter called “Idolatry 2.0,” Wright argues that idolatry is very much alive and well today—and that all of us must confront and resist it, even if we’re not soulless, mustache-twirling corporate moguls:

These other gods are not strangers. The ancient world knew them well. Just to name the three most obvious: there are Mars, the god of war, Mammon, the god of money, and Aphrodite, the goddess of erotic love.

surprisedbyscriptureToday’s Western world hardly needs reminding about the place of Mammon, the worship of money, in our society. Britain, or rather London, has prided itself on being the financial capital of the world, and the major financial scandals and banking crises that have shaken our system over the last decade have done nothing to damage our faith in this ancient and yet very modern god. We still assume that though something has gone wrong, the only thing to do is to shore up the system and get it going again—despite the gross inequities, the countries still suffering from unpayable debt, the rising tide of poverty even in our affluent Western world, and so on. Perhaps it wouldn’t be straining the point to say that many students now hope, rightly or wrongly, that a degree will be a passport to a good job and a good salary, and that is justification enough. You can recognize the worship of Mammon precisely at the point when someone asks you to do a job for which you will be paid considerably less than you are at present. What would you say?

….These ancient and well-known gods have not gone away, have not been banished upstairs, but are present and powerful—all the more so for being unrecognized. In what sense are they divine? The ancients would have no trouble answering that. First, those who worship gods become like them; their characters are formed as they imitate the object of worship and imbibe its inner essence. Second, worshipping them demands sacrifices, and those sacrifices are often human. You hardly need me to spell out the point. How many million children, born or indeed unborn, have been sacrificed on the altar of Aphrodite, denied a secure upbringing because the demands of erotic desire keep one or both parents on the move? How many million lives have been blighted by money, whether by not having it or, worse, by having too much of it? (And if you think you can’t have too much of it, that just shows how deeply Mammon worship has soaked into us.)

And how many are being torn apart, as we speak, by the incessant demands of power, violence, and war? Now, please note: I am not saying sex is evil. I am not saying money is bad in itself. I am not even saying that there is never a place for force in defending the weak against violent evil or unjust tyranny. I am neither a killjoy, a Marxist, nor a pacifist. My point is that our society, claiming to have got rid of God upstairs so that we can live our own lives the way we want, corporately and individually, has in fact fallen back into the clutches of forces and energies that are bigger than ourselves, more powerful than the sum total of people who give them allegiance—forces we might as well recognize as gods.

Perhaps the convulsions we have gone through—the disasters that come from worshiping Mars, Mammon, and Aphrodite—are signs that the theological vacuum caused by separating god from the world is at last imploding. But do we know what to do under such circumstances? Have we got a road map to help us navigate such dangerous and complex territory?

N.T. Wright.

N.T. Wright.

Wright believes that there is such a road map, and that the person and message of Jesus Christ provide it for us. But disentangling ourselves from “gods” we may be “worshiping” without fully realizing it isn’t easy.

If you’re interested in following Wright’s train of thought further, you can do so in Surprised by Scripture. You can read an excerpt from the book here, learn all about Wright’s life and ministry at Wikipedia, and see more of his recent works at his publisher’s website.