One judgment is reserved for unbelievers. The result of it is damnation. Teachers of this view usually identify this judgment for unbelievers with the Great White Throne judgment described in Revelation 20:11–15—Then I saw a great white throne and the one who sat on it; the earth and the heaven fled from his presence, and no place was found for them. And I saw the dead, great and small, standing before the throne, and books were opened. Also another book was opened, the book of life. And the dead were judged according to their works, as recorded in the books. And the sea gave up the dead that were in it, Death and Hades gave up the dead that were in them, and all were judged according to what they had done. Then Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire; and anyone whose name was not found written in the book of life was thrown into the lake of fire.

The other judgment is reserved for believers. The result of it is the receipt of an amount and quality of rewards corresponding to the amount and quality of works performed by a believer after conversion. Teachers of this view usually identify this judgment for believers with the Judgment Seat of Christ, an event mentioned once in Scripture, by Paul, in 2 Corinthians 5:9–10—Whether we are at home or away, we make it our aim to please him. For all of us must appear before the judgment seat of Christ, so that each may receive recompense for what has been done in the body, whether good or evil.

Although Romans 14:10–12 refers to the Judgment Seat of God, not the Judgment Seat of Christ, proponents of the Cosmic Christian Award System typically affirm that these verses refer to the same event found in 2 Corinthians 5:9–10. We will all stand before the judgment seat of God. For it is written, ‘As I live, says the Lord, every knee shall bow to me, and every tongue shall give praise to God.’ So then, each of us will be accountable to God.

Likewise, even though 1 Corinthians 3:11–15 makes no reference to the Judgment Seat of Christ, teachers also generally affirm that the Judgment Seat of Christ is the subject of this passage: No one can lay any foundation other than the one that has been laid; that foundation is Jesus Christ. Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, straw—the work of each builder will become visible, for the Day will disclose it, because it will be revealed with fire, and the fire will test what sort of work each has done. If what has been built on the foundation survives, the builder will receive a reward. If the work is burned up, the builder will suffer loss; the builder will be saved, but only as through fire.

One final distinction of the Cosmic Christian Award System needs mention: Followers of this view generally teach that one should equate the rewards bestowed at this judgment with the various crowns mentioned in the New Testament.  Adherents also teach that the recipients of these crowns eventually return them to Jesus (cf. Revelation 4:9–11, see below).

OBJECTIONS TO THE COSMIC CHRISTIAN AWARD SYSTEM

It is inconsistent with the one, general, UNIVERSAL JUDGMENT taught in Scripture

Romans 14:10–12. We will all stand before the judgment seat of God. For it is written, ‘As I live, says the Lord, every knee shall bow to me, and every tongue shall give praise to God.’ So then, each of us will be accountable to God.

The words in Romans 14 emphasized above with bold typeface are quoted from Isaiah 45:23, which refers to a universal judgment. ²² Turn to me and be saved, all the ends of the earth! For I am God, and there is no other. ²³ By myself I have sworn, from my mouth has gone forth in righteousness a word that shall not return: “To me every knee shall bow, every tongue shall swear.”

Paul also quotes Isaiah 45:23 in Philippians 2:10–11, in the context of universal judgment. ⁹ God highly exalted Jesus and gave him the name that is above every name, ^10–11 so that at the name of Jesus every knee should bend, in heaven and on earth and under the earth, and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

Revelation 20:11–15, contrary to the teaching of the Cosmic Christian Award System, also supports the idea of one, general, universal judgment: Then I saw a great white throne and the one who sat on it; the earth and the heaven fled from his presence, and no place was found for them. And I saw the dead, great and small, standing before the throne, and books were opened. Also another book was opened, the book of life. And the dead were judged according to their works, as recorded in the books. And the sea gave up the dead that were in it, Death and Hades gave up the dead that were in them, and all were judged according to what they had done. Then Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire; and anyone whose name was not found written in the book of life was thrown into the lake of fire.

Note 1: This passage implies a universal judgment.

• There is no indication that only unbelievers are present.
• In fact, believers must be present, since the text implies that the names of some of those present at the judgment will be found in the book of life.
• The previous context supports the presence of believers at this judgment. Take, for example, Revelation 19:7–8. The marriage of the Lamb has come, and his bride has made herself ready; to her it has been granted to be clothed with fine linen, bright and pure—for the fine linen is the righteous deeds of the saints. These believers then descend from heaven with Christ, “clothed” with “righteous deeds.” ¹⁴ The armies of heaven, wearing fine linen, white and pure, were following the rider on white horses. Revelation 20, then, records a judgment according to works.

Note 2: In addition to Revelation 20:11–15, nothing in the text or context of 2 Corinthians 5:9–10 contradicts the idea of one general judgment. Instead, what apparently drives readers to postulate the existence of a separate judgment of rewards for believers in 2 Corinthians 5 is a theological aversion to the stated basis for this judgment: “what has been done in the body, whether good or evil.” This basis for judgment is nearly the same basis that appears in Revelation 20, “judged according to their works.” Both references are compatible with each other and the rest of Scripture, however, since biblical faith is best viewed as allegiance: dependence that necessarily includes good works of obedience. See, for example, James 2 and Hebrews 11.

Note 3: Paul uses the phrase Judgment Seat with either “of God” or “of Christ,” since the Son is the Father’s agent of Judgment (John 5:22–23, 27).

Note 4: It is unclear to what extent, if any, 1 Corinthians 3:11–15 applies to the notion of a separate judgment of rewards for believers. Paul, in this passage, surely has in view a situation where rewards are given according to labor (cf. v. 8: The one who plants and the one who waters have a common purpose, and each will receive wages according to the labor of each.). However, he neither calls this a judgment, nor does he identify the nature of the rewards. Furthermore, those subject to “reward” or “loss” are prominent leaders involved in planting and watering the congregation. The fact that different factions within the church rallied behind these different leaders testifies to the prominence of these men. Paul, then, most likely is writing about a situation corresponding to the sentiment James expresses in 3:1. Not many of you should become teachers, my brothers and sisters, for you know that we who teach will be judged with greater strictness.

It contradicts the scriptural message of GRACE

Galatians 3:2–3. The only thing I want to learn from you is this: Did you receive the Spirit by doing the works of the law or by believing what you heard? Are you so foolish? Having started with the Spirit, are you now ending with the flesh?

By contrast, the Cosmic Christian Award System is a form of profit motive religion, driven by the same philosophy that propels works salvation: The awards are a type of quid pro quo—something given or received for something else. In this case, Christians work for God in order to get a favor, or reward, from him.

It violates the GRACIOUS, salvific CHARACTER OF GOD’s actions

Matthew 20:1–16. The kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard. After agreeing with the laborers for the usual daily wage, he sent them into his vineyard. When he went out about nine o’clock, he saw others standing idle in the marketplace; and he said to them, ‘You also go into the vineyard, and I will pay you whatever is right.’ So they went. When he went out again about noon and about three o’clock, he did the same. And about five o’clock he went out and found others standing around; and he said to them, ‘Why are you standing here idle all day?’ They said to him, ‘Because no one has hired us.’ He said to them, ‘You also go into the vineyard.’ When evening came, the owner of the vineyard said to his manager, ‘Call the laborers and give them their pay, beginning with the last and then going to the first.’ When those hired about five o’clock came, each of them received the usual daily wage. Now when the first came, they thought they would receive more; but each of them also received the usual daily wage. And when they received it, they grumbled against the landowner, saying, ‘These last worked only one hour, and you have made them equal to us who have borne the burden of the day and the scorching heat.’ But he replied to one of them, ‘Friend, I am doing you no wrong; did you not agree with me for the usual daily wage? Take what belongs to you and go; I choose to give to this last the same as I give to you. Am I not allowed to do what I choose with what belongs to me? Or are you envious because I am generous?’ So the last will be first, and the first will be last.

It is inconsistent with Apocalyptic SYMBOLISM

Revelation 4:9–11. “And whenever the living creatures give glory and honor and thanks to the one who is seated on the throne, who lives forever and ever, the twenty-four elders fall before the one who is seated on the throne and worship the one who lives forever and ever; they cast their crowns before the throne, singing, “You are worthy, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they existed and were created.”

The prima facie reading of this text identifies the elders as a group of royal figures submitting to the King of kings. There is no apparent support for the interpretation of this passage held by followers of the Cosmic Christian Awards Ceremony, namely that the elders are or represent believers who return rewards to Jesus.

It contradicts the use of the word “CROWN” by New Testament authors

These authors use “crown” as a figure of speech for the gift of salvation. In the constructions, “crown of _____,” the word following “of” is in apposition to “crown.” In other words, the word following “of” identifies that for which “crown” is a figure. An effective way to show this phenomenon is to substitute “which is” for “of.” For example, “the crown of righteousness” = “the crown which is righteousness” and “the crown of life” = “the crown which is life.”

2 Timothy 4:8. From now on there is reserved for me the crown of righteousness, which the Lord, the righteous judge, will give me on that day, and not only to me but also to all who have longed for his appearing.

James 1:12. Blessed is anyone who endures temptation. Such a one has stood the test and will receive the crown of life that the Lord has promised to those who love him.

1 Peter 5:4. And when the chief shepherd appears, you will win the crown of glory that never fades away.

Revelation 2:10. Do not fear what you are about to suffer. Beware, the devil is about to throw some of you into prison so that you may be tested, and for ten days you will have affliction. Be faithful until death, and I will give you the crown of life.

Its FUNCTIONS are theologically suspect

Proponents present the Cosmic Christian Award System as an incentive for obedience in two-step views of practical sanctification. In two-step views of practical sanctification, step one is conversion, and step two is some post-conversion event that either results in holiness or initiates the acquisition of progressive holiness. In this scheme, the future Cosmic Christian Award ceremony functions to counter attitudes such as those implied by questions like the following one: “Why should I bother with holiness, if I can have my cake (salvation) and eat it too (live in sin)?”

The Cosmic Christian Award System, then,  is a type of evangelical purgatory: It teaches that disobedient Christians experience an eternity, or a lengthy period of time, embarrassed and ashamed, compared to those who experience long-term joy by receiving rewards in return for performing works that please the Lord.

It was humiliating beyond humiliating. New York looked masterful, I think. Or, was it that Green Bay looked like a sub-par high school team? The defense continued its march down the side of a pit, the bottom of which is reserved for this year’s worst. Did I write, “this year”? How about, this century? And, the offense . . . didn’t show up! except to fumble and drop and mis-throw the ball. If they would have faced Denver, I’m certain they would have been Tebowed.

Sure, New Orleans went down too, but at least they gave us a ball game. And, the MVP? Give it to Brees. Now’s the time to bring on Flynn. Oh, yeah, I almost forgot, make that next season. And, Capers? Go ahead, you teams looking for a head coach, take him, please!

No excuses. Green Bay stunk so badly that I had to spend over an hour in the shower washing off the smell to keep from getting ill. And, the really bad part? That rotten cheese smell will linger for a lonnnnnnnng time!

The worst news of all, of course, is the potential for a finale featuring New England v. New York!!  Nightmare of nightmares! C’mon Frisco! C’mon Baltimore! Give me only one team to root against, or I might have to spend Super Bowl Sunday reading a book. Yikes!

Oh, and remember, pitchers and catchers depart for Spring Training in a month!

There are few topics that agitate American Christians as much as pacifism. This reaction is puzzling to Christians who believe that the prima facie reading of Scripture demands pacifism.

This reaction is also puzzling to Christians who advocate a form of Just War theory. Just War theory seeks to articulate criteria by which one may judge whether a war is “just,” and, therefore, is a war in which one may take part. The criteria, however, set a high bar for what is a just war.

The majority of American Christians, based on my observations, however, embrace neither pacifism nor a set of reasoned criteria to guide their decisions on whether or not to participate in a war. Instead, in practice, their guide seems to be an unexamined nationalism, bordering on jingoism—especially when one’s favored political party is in power and urging military action.

In support of this contention, one only need look at how most Christians use Scripture to defend their views on participating in warfare: They don’t. Rather, they assume, without explanation, that Scripture supports their view. They, then, assign to those who disagree with them, the burden of proving the contrary to be true. For example, in response to a positive presentation of opposing warfare based primarily, such as, on the life and teaching of Jesus, one is peppered with questions such as the following ones: “What about war in the OT?” “What about the instruction in Romans 13:1–7?”

However, this “position” reveals at least three hermeneutical mistakes, mistakes that typically are not committed when the topic is less “agitating”: (1) It denies progressive revelation. In this case, it denies that the life, teaching, and atoning work of Jesus may necessitate a posture toward the Hebrew Scriptures that is different from the posture of a Jew who does not recognize Jesus as Messiah. (2) It misreads Romans 13:1–7, by not giving due attention to the surrounding context of this passage. (2) It dismisses Jesus’ teaching on how to treat an enemy on dubious grounds like the following ones: (a) His teaching was intended for some sort of “ideal” living situation, such as a future kingdom age, and is, therefore, impractical and optional in the “real” world. (b) It was intended for personal relationships and not national relationships. (c) It is superseded by apostolic interpretation or revelation.

The only viable positions that the Christian may embrace, then, are either pacifism or Just War theory. My experience, however, reveals an almost universal ignorance of just war criteria among college students. Nevertheless, these same students come to college with detailed convictions on almost every other political issue of which one could conceive. From whom have they been taught these convictions? The same people who have failed to teach them just war criteria? Is it a stretch to conclude that this ignorance of just war criteria among college students reflects widespread ignorance among the general Christian populace?

What, then, are the criteria for a just war? I reproduce below a summary of Just War criteria. These criteria are based on those articulated by Thomas Aquinas in the 13^th century.

As you read the following list, ask yourself this question: Which, if any, of the wars fought by America meet all the criteria?

Criteria for a Just War according to Just War Theory

Just cause
The reason for going to war needs to be just and, therefore, cannot be solely for recapturing things taken or punishing people who have done wrong; innocent life must be in imminent danger and intervention must be to protect life.

Comparative justice
While there may be rights and wrongs on all sides of a conflict, to overcome the presumption against the use of force, the injustice suffered by one party must significantly outweigh that suffered by the other.

Competent authority
Only duly constituted public authorities may wage war: A just war must be initiated by a political authority within a political system that allows distinctions of justice.

Right intention
Force may be used only in a truly just cause and solely for that purpose—correcting a suffered wrong is considered a right intention, while material gain or maintaining economies is not.

Probability of success
Arms may not be used in a futile cause or in a case where disproportionate measures are required to achieve success.

Last resort
Force may be used only after all peaceful and viable alternatives have been seriously tried and exhausted or are clearly not practical.

Proportionality
The anticipated benefits of waging a war must be proportionate to its expected evils or harms.

I pledge allegiance to the flag of the United States of America.

Thank you very, very much for letting us little kids live here. It really, really was nice of you. You didn’t have to do it.

And, it’s really not creepy to have little, little kids mindlessly recite this anthem every day and pledge their life to a government before they’re old enough to really think about what they’re saying.

This is not a form of brain washing.
This is not a form of brain washing.
This is not a form of brain washing.

This is really the greatest country in the whole world. All the other countries suck. And, if this country ever goes to war as it often wants to do, I promise to help go and kill all the other countries’ kids.

God bless Johnson & Johnson.
God bless GE.
God bless Citigroup.

Amen.

The naturalization process culminates with an oath of allegiance to the United States.^{1, 2} The contents of this oath describe the allegiance that governing authorities expect and enforce for all citizens. In sum: this allegiance is undivided and absolute.

U. S. Naturalization Oath

I hereby declare, on oath, that I absolutely and entirely renounce and abjure all allegiance and fidelity to any foreign prince, potentate, state or sovereignty, of whom or which I have heretofore been a subject or citizen; that I will support and defend the Constitution and laws of the United States of America against all enemies, foreign and domestic; that I will bear true faith and allegiance to the same; that I will bear arms on behalf of the United States when required by the law; that I will perform noncombatant service in the armed forces of the United States when required by the law; that I will perform work of national importance under civilian direction when required by the law; and that I take this obligation freely without any mental reservation or purpose of evasion; so help me God.

One affirms this undivided and absolute allegiance every time one recites, “I pledge allegiance to the flag of the United States of America and to the republic for which it stands.”³

Natural-born citizens obviously have no say in becoming citizens. Nevertheless, governing authorities still expect and enforce a natural-born citizen’s allegiance to the U.S. On the other hand, one can decide whether or not to affirm that allegiance through reciting oaths like the Pledge of Allegiance. Is this a decision that should concern Christians?

The word “allegiance” is an apt synonym for faith or belief.⁴ Faith is not merely assent to something’s historicity, truthfulness, or relevance to oneself. Rather, faith is trust or loyalty that is inseparable from obedience to that in which people place their trust. To illustrate: You do not have faith in your physician merely by acknowledging his diagnosis’s truthfulness or relevance to your life. No, faith in your physician is measured by your obedience to the action which he or she prescribes for dealing with the diagnosis. In other words, you don’t believe (believe in) the physician, if you don’t take the prescription.

But, can a Christian pledge allegiance—choose to have faith in or believe in—more than one sovereign at a time? The Bible’s answer to that question appears to be “No.”

King Jesus inaugurated a kingdom of peace and reconciliation during his earthly ministry.⁵ Christians are people who have chosen to be citizens of this heavenly kingdom or holy nation. They continually affirm this choice or pledge, by their allegiance—their lives of faith. The kind of allegiance King Jesus expects from the citizens of his kingdom is the same allegiance all rulers expect: undivided and absolute.

Examine some evidence. Undivided: “No one can serve two masters; for a slave will either hate the one and love the other, or be devoted to one and despise the other” (Matthew 6:24). Absolute: “If any want to become my followers, let them deny themselves and take up their cross and follow me. For those who want to save their life will lose it, and those who lose their life for my sake will find it” (Matthew 16:24, 25).

The Kingdom of Christ and the kingdoms of this world are in competition with one another, each vying for every person’s absolute and exclusive allegiance. Who is winning this contest in your life? To which one—and remember, you can only choose one—of the two kingdoms do you pledge your allegiance?

¹Oath: A solemn usually formal calling upon God or a god to witness to the truth of what one says or to witness that one sincerely intends to do what one says. A solemn attestation of the truth or inviolability of one’s words.

²Allegiance: The fidelity owed by a citizen to a government.

³Pledge: A binding promise to do or forbear.

⁴“Faith” and “belief” both translate the same word—pistis—from the Greek language in which the New Testament was written.

⁵King Jesus is an accurate way to understand the common title “Christ Jesus.” “Christ” (a Greek word, from the language of the New Testament) translates “Messiah” (a Hebrew word, from the language of the Old Testament). Both words mean “anointed one.” “Anointed one” is another way of saying “chosen king,” since a man’s selection as king was confirmed by anointing his head with oil.

The 2011 World Series, played by the Texas Rangers and the St. Louis Cardinals, will remain lodged in the memory of fans for years to come. For example, unlike so many fall classics, the star hitter—Albert Pujols—showed up. And then, there was game six: Twice Texas was one strike away from winning the series, only to be rewarded with a St. Louis home run each time, the second proving to be the game winner. Most noteworthy, and annoying, however, was the constant vacillation between brilliant play and foolish errors—hardly worthy of the corner sandlot—matched by managerial blunders—recognizable even to relatively new students of the game.

One amateur mark of the series was the inordinate number of walks: 67. At the time, it was clear that many of these walks—17, i.e., 25% of them—in some way resulted in runs. It seemed likely, then, that bases on balls determined the outcome of the series. This theory was tested by gathering and analyzing data from detailed scoresheets of each game. Those results are recorded in the following table. Surprisingly, while “walks did haunt,” in the form of runs, walks did not determine the outcome of any game and, therefore, did not determine the outcome of the series.

Click on the table to see a larger version.

The mass of men lead lives of quiet desperation. What is called resignation is confirmed desperation.

I went to the woods because I wished to live deliberately, to front only the essential facts of life, and see if I could not learn what it had to teach, and not, when I came to die, discover that I had not lived. I did not wish to live what was not life, living is so dear; nor did I wish to practice resignation, unless it was quite necessary. I wanted to live deep and suck out all the marrow of life, to live so sturdily and Spartan-like as to put to rout all that was not life, to cut a broad swath and shave close, to drive life into a corner, and reduce it to its lowest terms, and, if it proved to be mean, why then to get the whole and genuine meanness of it, and publish its meanness to the world; or if it were sublime, to know it by experience, and be able to give a true account of it in my next excursion.

Henry David Thoreau, 1864. Read more quotations from the works of Thoreau at this link.

To the Virgins, to Make Much of Time

Gather ye rosebuds while ye may,

Old Time is still a-flying:

And this same flower that smiles to-day

To-morrow will be dying.

The glorious lamp of heaven, the sun,

The higher he’s a-getting,

The sooner will his race be run,

And nearer he’s to setting.

That age is best which is the first,

When youth and blood are warmer;

But being spent, the worse, and worst

Times still succeed the former.

Then be not coy, but use your time,

And while ye may, go marry:

For having lost but once your prime,

You may for ever tarry.

Robert Herrick , 17^th century

The Road Not Taken

Two roads diverged in a yellow wood,
And sorry I could not travel both
And be one traveler, long I stood
And looked down one as far as I could
To where it bent in the undergrowth;

Then took the other, as just as fair,
And having perhaps the better claim,
Because it was grassy and wanted wear;
Though as for that the passing there
Had worn them really about the same,

And both that morning equally lay
In leaves no step had trodden black.
Oh, I kept the first for another day!
Yet knowing how way leads on to way,
I doubted if I should ever come back.

I shall be telling this with a sigh
Somewhere ages and ages hence:
Two roads diverged in a wood, and I—
I took the one less traveled by,
And that has made all the difference.

Robert Frost, 1916

JESUS SAID TO THE CROWDS AND TO HIS DISCIPLES, Do not do as the scribes and the Pharisees do, for they do not practice what they teach. They tie up heavy burdens, hard to bear, and lay them on the shoulders of others; but they themselves are unwilling to lift a finger to move them.

They do all their deeds to be seen by others; for they make their phylacteries broad and their fringes long. They love to have the place of honor at banquets and the best seats in the synagogues, and to be greeted with respect in the marketplaces, and to have people call them rabbi.

But you are not to be called rabbi, for you have one teacher, and you are all students. And call no one your father on earth, for you have one father—the one in heaven. Nor are you to be called instructors, for you have one instructor, the Messiah. The greatest among you will be your servant. All who exalt themselves will be humbled, and all who humble themselves will be exalted. (Matthew 23:1–11)

A DISPUTE AROSE AMONG THE DISCIPLES as to which one of them was to be regarded as the greatest. But Jesus said to them, The kings of the Gentiles lord it over them; and those in authority over them are called benefactors. But not so with you; rather the greatest among you must become like the youngest, and the leader like one who serves. For who is greater, the one who is at the table or the one who serves? Is it not the one at the table? But I am among you as one who serves. (Luke 22:24–27)

I HAVE COME IN MY FATHER’S NAME, and you do not accept me; if another comes in his own name, you will accept him. How can you believe when you accept glory from one another and do not seek the glory that comes from the one who alone is God? (John 5:43–44)

Access my previous post on this topic here.