Tuesday, January 6, 2015

About Me



A SUMMARY OF MY EXISTENCE UP UNTIL NOW

I wrote this for my college application. A pretty nice reflection of my life, I feel.

                By divine decree, I was born into a Chinese Christian family in Malaysia.
                My earliest struggles in life mostly had to do with my extreme timidity, because as a child, I was borderline autistic. I was fortunate, however, because my mother noticed my condition and quickly did her best to pull me out of it before it became too hard to cure. Yet, remnants of it plagued me and actually shaped my personality as I grew.
My intense introversion determined most of my personal interests in life. I had a general dislike for new things, so I mostly didn’t take interest in going outdoors. I usually avoided people, because I was very insecure and had a haunting fear that people would dislike me or see me as strange. As a result, I loved books, movies, and video games, since such things had the power to excite me without putting me at any real risk. Out of this grew my passion for arts and aesthetics and, consequently, my love for stories.
I started to homeschool when my family and I went to live in China for several years; I was about six years old then. Having little knowledge of the education system in China, my mother decided to bring along Alpha Omega’s LIFEPAC homeschool curriculum instead of enrolling me at a school there. As I consider it, it was a very solid, liberal-arts-ish education, which consisted of five subjects: language arts, mathematics, science, history & geography, and Bible. It served to greatly open up my thinking and at the same time inform me much about my own religion.
Homeschooling was rather easy for me because of my love for reading; thus, I had lots of free time, much of which I wisely devoted to the rewarding activity of daydreaming. I spent much time making up my own stories, and by the time I was eight years old, I tried to write my first novel. My love for fiction grew as I played fantasy games and also began to read the Harry Potter books. It was not long before I decided that I wanted to be a filmmaker, and this remained my aspiration for a very, very long time.
I returned from China to Malaysia when I was nine years old. I stopped homeschooling, and was enrolled in a primary school, where I had to be surrounded by people every day, and thus had to learn how to live in a more social environment. I also had the opportunity to study two other languages, Mandarin and Malay. However, frightened of the fierce teachers and stressed out by loads of homework, I returned to homeschooling after merely two years of studying in primary school.
I began going to a homeschool center, and I very quickly lost the disciplined life I had while I was in primary school, and began what I would like to call a “virtual life”. I became addicted to gaming, and I quickly became lost in my fantasy worlds. I also discovered computer animation, and I started to create some of my own amateur works. I put up my works on YouTube and on online forums where people did the same thing. For those few years, I became part of the internet culture.
                A turning point came when I was asked to participate in a play in church. This was something of a breakthrough for me, because I was immensely frightened of going onstage, let alone play a lead character (which I did). Yet I agreed to do it precisely because I was aware of my timidity, which I hoped to overcome. It was a great experience, and after being involved in a few more plays, I joined a drama club.
                The same year I joined the drama club was also the year I left my homeschool center. For an entire year, I studied alone at home. It was a rather lonely year, but as a result it turned out to be the year where I had most time to think and philosophize. A sense of vanity led me to seek the meaning of life, and think about my own beliefs. I sought out numerous articles on the internet that had to do with philosophy. As a result, I secretly became an agnostic, and I relaxed my Christian convictions.
                This didn’t last for long though. By divine providence, I started to hear from several Christian speakers that defended the authority of the Bible and the authenticity of the Christian faith. Many riddles in my heart were thus solved, and I slowly regained my belief in Christianity. My religious awakening came to a climax when I was fifteen, when I heard a sermon that distinguished between true and false Christians. Almost every criterion that the preacher mentioned seemed to put me in the “hypocrites” side. His directness shattered my religious pride, and I was especially cut to the heart when he asked, “Do you desire God? Do you have a passion for God?”
                I was convicted by his question because I knew that my answer was, “No.” Even though I grew up in a Presbyterian church and seemed like a good boy who was even more religious than his peers, I knew deep inside that it wasn’t God that I cared for. I cared for a certain self-image. I cared for a movement that I was involved in. But my heart was cold towards God himself. Realizing this, after the sermon, for the first time I earnestly prayed for God to change my heart.
                This eventually turned out to be the greatest event in my life. Everything changed after that night, because I found the meaning of life. I realized that everything existed for the glory of God, and thus everything I do must be done for the same objective. I managed to put off my gaming addiction. I began to spend more time studying the doctrines and philosophy of Christianity. I learned to stop worrying about whether or not people like me, and instead think about whether or not I love them as myself. I also realized that fields of study were filled with the glory of God. Aesthetics became even more exciting, because God is the ultimate origin and standard of beauty. History became exciting, because it's a grand, glorious story written by God. And time would fail me to tell of linguistics, psychology, the natural sciences, philosophy, mathematics, and many others. Everything changed.
                [Last] year, after graduating from my homeschool curriculum, I spent several months in intense Biblical and theological study. The things I learned were so rich and satisfying that I became saddened when I considered pursuing a career as a filmmaker, because then I would have very little time for such rewarding study. This, coupled with my concern for the churches here in Malaysia, eventually persuaded me to consider going into full-time Christian ministry. Thus, my filmmaking dream finally came to an end, though I usually don’t think of it as such; I would rather say that I have chosen to bring beauty to the world by other means.
               

Saturday, January 3, 2015

John M. Frame's Advice

I'm putting this here for my own future reference. Nope, I haven't decided that I want to be a theologian. But this is sage advice for any believer, really, especially the intellectual ones.


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30 SUGGESTIONS FOR THEOLOGICAL STUDENTS AND YOUNG THEOLOGIANS

In response to the question “what advice would you offer to theological students and young theologians as they face a lifetime of theological work?”, John Frame gives the following 30 (!) point answer:
  1. Consider that you might not really be called to theological work. James 3:1 tells us that not many of us should become teachers and that teachers will be judged more strictly. To whom much (biblical knowledge) is given, of them shall much be required.
  2. Value your relationship with Christ, your family, and the church above your career ambitions. You will influence more people by your life than by your theology. And deficiencies in your life will negate the influence of your ideas, even if those ideas are true.
  3. Remember that the fundamental work of theology is to understand the Bible, God’s Word, and apply it to the needs of people. Everything else—historical and linguistic expertise, exegetical acuteness and subtlety, knowledge of contemporary culture, and philosophical sophistication—must be subordinated to that fundamental goal. If it is not, you may be acclaimed as a historian, linguist, philosopher, or critic of culture, but you will not be a theologian.
  4. In doing the work of theology (the fundamental work, #3), you have an obligation to make a case for what you advocate. That should be obvious, but most theologians today haven’t a clue as to how to do it. Theology is an argumentative discipline, and you need to know enough about logic and persuasion to construct arguments that are valid, sound, and persuasive. In theology, it’s not enough to display knowledge of history, culture, or some other knowledge. Nor is it enough to quote people you agree with and reprobate people you don’t agree with. You actually have to make a theological case for what you say.
  5. Learn to write and speak clearly and cogently. The best theologians are able to take profound ideas and present them in simple language. Don’t try to persuade people of your expertise by writing in opaque prose.
  6. Cultivate an intense devotional life and ignore people who criticize this as pietistic. Pray without ceasing. Read the Bible, not just as an academic text. Treasure opportunities to worship in chapel services and prayer meetings, as well as on Sunday. Give attention to your “spiritual formation,” however you understand that.
  7. A theologian is essentially a preacher, though he typically deals with more arcane subjects than preachers do. But be a good preacher. Find some way to make your theology speak to the hearts of people. Find a way to present your teaching so that people hear God’s voice in it.
  8. Be generous with your resources. Spend time talking to students, prospective students, and inquirers. Give away books and articles. Don’t be tightfisted when it comes to copyrighted materials; grant copy permission to anybody who asks for it. Ministry first, money second.
  9. In criticizing other theologians, traditions, or movements, follow biblical ethics. Don’t say that somebody is a heretic unless you have a very good case. Don’t throw around terms like “another gospel.” (People who teach another gospel are under God’s curse.) Don’t destroy people’s reputations by misquoting them, quoting them out of context, or taking their words in the worst possible sense. Be gentle and gracious unless you have irrefutable reasons for being harsh.
  10. When there is a controversy, don’t get on one side right away. Do some analytical work first, on both positions. Consider these possibilities: (a) that the two parties may be looking at the same issue from different perspectives, so they don’t really contradict; (b) that both parties are overlooking something that could have brought them together; (c) that they are talking past one another because they use terms in different ways; (d) that there is a third alternative that is better than either of the opposing views and that might bring them together; (e) that their differences, though genuine, ought both to be tolerated in the church, like the differences between vegetarians and meat-eaters in Romans 14.
  11. If you get a bright idea, don’t expect everybody to get it right away. Don’t immediately start a faction to promote it. Don’t revile those who haven’t come to appreciate your thinking. Reason gently with them, recognizing that you could be wrong and arrogant to boot.
  12. Don’t be reflexively critical of everything that comes out of a different tradition. Be humble enough to consider that other traditions may have something to teach you. Be teachable before you start teaching them. Take the beam out of your own eye.
  13. Be willing to reexamine your own tradition with a critical eye. It is unreasonable to think that any single tradition has all the truth or is always right. And unless theologians develop critical perspectives on their own denominations and traditions, the reunion of the body of Christ will never take place. Don’t be one of those theologians who are known mainly for trying to make Arminians become Calvinists (or vice versa).
  14. See confessional documents in proper perspective. It is the work of theology, among other things, to rethink the doctrines of the confessions and to reform them, when necessary, by the Word of God. Do not assume that everything in the confession is forever settled.
  15. Don’t let your polemics be governed by jealousy, as when a theologian feels bound to be entirely negative toward the success of a megachurch.
  16. Don’t become known as a theologian who constantly takes potshots at other theologians or other Christians. The enemy is Satan, the world, and the flesh.
  17. Guard your sexual instincts. Stay away from Internet pornography and illicit relationships. Theologians are not immune from the sins that plague others in the church.
  18. Be active in a good church. Theologians need the means of grace as much as other believers. This is especially important when you are studying at a secular university or liberal seminary. You need the support of other believers to maintain proper theological perspective.
  19. Get your basic training at a seminary that teaches the Bible as the Word of God. Become well-grounded in the theology of Scripture before you go off (as you may, of course) to get firsthand exposure to nonbiblical thought.
  20. Come to appreciate the wisdom, even theological wisdom, of relatively uneducated Christians. Don’t be one of those theologians who always has something negative to say when a simple believer describes his walk with the Lord. Don’t look down at people from what Helmut Thielicke called “the high horse of enlightenment.” Often, simple believers know God better than you do, and you need to learn from them, as did Abraham Kuyper, for instance.
  21. Don’t be one of those theologians who get excited about every new trend in politics, culture, hermeneutics, and even theology and who think we have to reconstruct our theology to go along with each trend. Don’t think you have to be a feminist, e.g., just because everybody else is. Most of the theologies that try to be culturally savvy are unbiblical.
  22. Be suspicious of all trendiness in theology. When everybody jumps on some theological bandwagon, whether narrative, feminism, redemptive history, natural law, liturgy, liberation, postmodernism, or whatever, that’s the time to awaken your critical faculties. Don’t jump on the bandwagon unless you have done your own study. When a theological trend comes along, ask reflexively, “What’s wrong with that?” There is always something wrong. It simply is not the case that the newest is the truest. Indeed, many new movements turn out to be false steps entirely.
  23. Our system of doctoral-level education requires “original thought,” but that can be hard to do, given that the church has been studying Scripture for thousands of years. You’ll be tempted to come up with something that sounds new (possibly by writing a thesis that isn’t properly theological at all in the sense of #3 above). Well, do it; get it out of the way, and then come back to do some real theology.
  24. At the same time, don’t reject innovation simply because it is innovative. Even more, don’t reject an idea merely because it doesn’t sound like what you’re used to. Learn to distinguish the sound-look-feel of an idea from what it actually means.
  25. Be critical of arguments that turn on metaphors or extrabiblical technical terms. Don’t assume that each one has a perfectly clear meaning. Usually they do not.
  26. Learn to be skeptical of the skeptics. Unbelieving and liberal scholars are as prone to error as anybody—in fact, more so.
  27. Respect your elders. Nothing is so ill-becoming as a young theologian who despises those who have been working in the field for decades. Disagreement is fine, as long as you acknowledge the maturity and the contributions of those you disagree with. Take 1 Timothy 5:1 to heart.
  28. Young theologians often imagine themselves as the next Luther, just as little boys imagine themselves as the next Peyton Manning or Kevin Garnett. When they’re too old to play cowboys and Indians, they want to play Luther and the Pope. When the real Pope won’t play with them, they pick on somebody else and say, “You’re it.” Look: most likely God has not chosen you to be the leader of a new Reformation. If he has, don’t take the exalted title “Reformer” upon yourself. Let others decide if that is really what you are.
  29. Decide early in your career (after some experimenting) what to focus on and what not to. When considering opportunities, it’s just as important (perhaps more so) to know when to say no as to know when to say yes.
  30. Don’t lose your sense of humor. We should take God seriously, not ourselves, and certainly not theology. To lose your sense of humor is to lose your sense of proportion. And nothing is more important in theology than a sense of proportion.
-“Reflections of a Lifetime Theologian: An Extended Interview with John M. Frame,” interviewed by P. Andrew Sandlin in Speaking the Truth in Love: The Theology of John Frame