1) Doa Agar Anak Rajin Solat
رَبِّ ٱجعَلنِى مُقِيمَ ٱلصَّلَوةِ وَمِن ذُرِّيَّتِى رَبَّنَا وَتَقَبَّل دُعَآءِ
Maksudnya: “Wahai Tuhanku! Jadikanlah daku orang yang mendirikan sembahyang dan demikianlah juga keturunanku. Wahai Tuhan kami, perkenankanlah doa permohonanku”. (Surah Ibrahim ayat 40)
...Continue Reading1) Praying For Children To Pray For The Child To Be Hardly
My Lord, make me a resident of prayer and of my offspring, our Lord, and accept my supplication
Meaning: ′′ Oh my God! Make me the one who performs the prayer and so is my descendants. Dear God, please allow my prayer ". (Surah Ibrahim verse 40)
This prayer is the prayer of Prophet Ibrahim as for his children. The hope of parents is so big, so that their children are among the people who keep their prayers. As parents, we are not able to pay attention to our children at all times, hopefully, with this prayer, our children and children are always preserved and preserve their prayers.
2) Praying for the Child to be Cooler
Our Lord, grant us from our husbands and our descendants, the apple of our eyes, and make us righteous in front of us
Meaning: "... Our Lord, give us a chance from our wives and children, things that are our cooler to see, and make us a priest follow those who want to be pious." (Surah al al al - Furqan verse 74)
This prayer is very well practiced by every couple who crave a happy family. This is because, this prayer is not just asking for couples and children who are cooler and heart calmer, instead, this prayer also asks us as a father to be a role model (qudwah hasanah) for children.
3) Praying For Children To Be Blessed
My Lord, give me thanks to your blessing that you have bestowed upon me and my father, and to do righteous deeds that you accept and fix me in my descendants
It means: "... Oh my God, please forgive me to remain grateful for your blessings that you have bestowed upon me and to my parents, and that I may keep doing the good deeds that You have done; and make the nature of goodness absorb into the soul of my child's child. Truly I repent to you, and I am from the Muslims (who are submissive to you)..." (Surah al-Ahqaf verse 15)
This prayer brings a very deep meaning. As a servant to Allah SWT, we must always pray that we are not neglected by the favor and sustenance that Allah has given. In fact, this prayer also asks that we and our children can continue to be persistent to do good deeds to Allah swt.
4) Pray For Children To Obey Allah's Order
Our Lord, make us Muslims to you and our descendants a Muslim nation to you, show us our rituals, and repent to us that you are the Most Merciful
Meaning: ′′ Our Lord! Make us both Muslims (who surrender) to You, and make us among our descendants Muslims (who surrender) to you, and show us our ways of worship, and accept our repentance; indeed, You are the Receiver of repentance , the Most Merciful." (Surah al-Baqarah ayat 128)
This prayer was recited by Prophet Ibrahim as while building a Kaaba with Prophet Ismail USA. Hopefully by practicing this prayer, we and our offspring become obedient servants of God and worship in the right way and not lost. May Allah accept our repentance.
5) Prayer Gets A Good Zuriat
He said, ′′ My Lord, grant me good offspring from your presence, indeed you hear the prayers
Meaning: "... My God! Grant me from Your side of good descendants; indeed You always listen to the prayer of application." (Surah Ali Imran ayat 38)
This prayer is read by Prophet Zakaria as when asking from Allah swt to be blessed with children. Prophet Zakaria has been married for years but tested with no child. Prophet Zakaria as without giving up always praying to Allah swt to be blessed with a religious child as a continuation of his preaching. Finally Allah SWT allowed His prayers and granted a child named Prophet Yahya as.
6) Praying For Children To Be Given Religious Understanding
Oh God, grant us jurisprudence in religion and teach us to interpret
It means: ′′ O Allah, give him understanding in religious affairs and teach him Takwil (Quran interpretation)."
This prayer was read by Rasulullah when he wiped Ibn Abbas's head when he was a child. And the effect of Ibn Abbas being a wise and a tasty person. He is the most narrated by the hadith of Rasulullah saw during his life.
You can practice this prayer reading to your children while wiping their ubuns. Can read this prayer when the kids sleep or before going to school.
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#尋人啟事
#胡湘荷妳在哪裡
我的母親已八十歲,
疫情期間,
母親常在電話跟我聊一些過去的事情,
母親的記憶力非常好,
從她十歲開始到現在,
她幾乎能記得所有的事情。
當然,
她記的幾乎都是些令人心碎的事。
就像她的妹妹_
我的小阿姨,
跟她失聯了四十三年的事,
一直讓母親忘不了。
小阿姨屬猴,
64歲、
1956年出生。
大約1977年離開緬甸,
去到泰國投靠大舅,
又輾轉在1978年左右去了加拿大。
之後,
就失去了聯絡。
自從有網路以來,
我就幫忙母親在各種尋人版上刊登過尋人啟事,
但都沒有下文。
可能是刊登的資訊不齊全。
四十三年前,
小阿姨從緬甸到泰國又到加拿大,
可能證件、姓名等都跟原本的不一樣了。
近期,
與我母親通話,
母親又提到失聯的小阿姨。
她叮嚀我們是否能幫忙她再找找看。
母親今年八十歲,
她很想知道她的小妹,
是否還活在這世界上?
附上母親說的話,
她讓我公佈在網路上。
希望有緣,
我的小阿姨能看到。
Midi 於永和
2020 April 12
#胡湘荷
#尋人
胡湘荷,妳在哪裡?
阿湘,
我是妳的二姐胡明珠。
我們分別有好長一段時間了。
妳離開緬甸時,
我二兒子才剛出生,
都還不滿一個月,
妳來看他時,
還說:
「他的臉白白的,
是不是我給他擦粉?」
現在,
我二兒子四十三歲,
我呢,
已經快滿八十二歲,
八十多歲,
是老人了。
人家說,
人愈老記性愈差,
我是相反,
我的記性反倒是愈老愈好。
但是,我能記住的,
都是些傷心的事情。
也許,
我們這代人,
也沒有什麼快樂的事情可以記住。
就像妳的離開,
我們從此失去聯絡,
想起妳,
就讓我難過。
妳還活著嗎?
我想妳會活得好好的。
妳有幾個小娃了?
過得怎麼樣呢?
四十三年前,
妳離開腊戌時,
妳還在腊戌漢人學校唸書。
有天放學,
我去攔住妳,
跟妳說:
「妳以後每天下課後就來我家吃飯,
別去大姐家吃了…」
妳說:「好」。
妳也就跟著我到我家吃飯了。
我還記得,
妳才剛坐下,
我不知怎麼搞的,
就說了那些話。
我說:
「大姐讓妳以後來我這裡吃飯,
別去她家吃了,
讓妳三姐去她家吃,
妳三姐不挑嘴,
妳比較挑嘴…」。
這些話,
是大姐跟我說的,
我當時太懵,
太老實,
我也不曉得,
為什麼要說這些大姐講的話?
為什麼要講給妳聽?
我完全,
沒有擔待不了妳的意思呀。
不管多窮,
姐妹間互相照顧都是應該的,
我轉述大姐說妳的那些話,
是沒有任何理由的,
就是我以為是姐妹之間的聊天,
講出來而已。
我那時候過得很困難,
養著六個小娃,
病死了兩個。
但是,
照顧自己的妹妹是天經地義的。
那天,
我邊說就邊到廚房去炒菜,
難得妳來這裡吃飯,
總要多一樣什麼菜才行。
我炒完菜端著出來,
妳就不見了。
當時,
房東許老嬤嬤還在場,
她說,
「我轉進廚房,
妳就站起來走了…」
我那時才發覺;
我講錯話了。
妳這麼敏感的人呀!
我一路追著妳,
追到大水塘路上_
到妳跟妳三姐住的地方,
妳正在哭。
妳正在哭著跟妳三姐吵架,
妳跟妳三姐說:
「二哥寄來的錢分來…」
妳三姐不敢應妳,
在旁沉默著。
這筆妳要的錢,
確實是妳二哥寄來給妳們兩姐妹的生活費。
那時,
媽媽剛去世不久,
大哥人去了泰國;
在泰國北部滿堂安了家,
家裡所有的兄弟陸續去了泰國。
而爸爸因為沒身份證在貴概被移民局抓住,
送到仰光坐滿九年牢,
緬甸政府正打算著把他送到台灣去的時候…
那天,
我看著妳哭,
我就明白了妳的心情。
妳三姐在準備跟她愛人私奔,
在腊戌妳也只有大姐、我和妳三姐了。
我和大姐早結婚,
各自已有有家庭。
如今妳三姐又要嫁人,
大哥他們又遠在泰國,
母親去世,
父親坐牢。
妳接下來就要孤苦零丁的一個人生存了。
一個十八歲的女孩。
我知道妳的害怕和難過。
那天,
看著妳哭,
我很後悔把大姐說的話講出來。
妳應該了解我的。
我一直都盡力照顧我的家人,
當時從雲南背著妳逃難到緬甸邊境,
背了一天一夜。
我都是自願的。
妳記得嗎?
妳到腊戌讀書時,
很想要一條件仔褲,
那時許多人都買不起,
我還是費盡力氣買給妳。
妳知道我是心疼妳的。
妳離開腊戌的那天,
妳說妳要去泰國了。
臨走時,
我拿了300塊錢給妳,
妳知道嗎?
那時候我拿出300塊錢緬幣是到處借來的錢呀。
阿湘,
我知道妳一直都在受苦,
去到泰國,
大嫂可能待不得妳,
妳二哥、三哥他們當時也沒能力照顧妳,
妳在泰國又沒有合法的身份;
哪可能有其它去處。
最後妳選擇結婚,
我想也只是為了解脫這些難過的生活罷了。
之後,
就聽說妳嫁了人,
跟著丈夫家去了加拿大。
之後,
我就再也就打聽不到妳的下落了。
我們最後的連繫,
停留在泰國北部滿堂,
或是停留在泰緬邊境美賽,
我都有些記不得了。
那時,
聽說妳從大哥家跑出來了?
又聽說妳去暫住在一對老年夫妻的家裡?
這些,
都是後來傳到腊戌的消息了。
妳去加拿大前,
還寄來給我和大姐和妳三姐每個人一件衣裳布、
一條籠基。
三份禮物裡夾著三張白紙,
寫著:「大姐的、二姐的、三姐的…」。
我還記得,
那是託「義號佛堂」楊前人帶來的禮物。
那條籠基到現在我還留著_
孔雀花紋的。
阿湘,
我這個作二姐的也羞愧妳了。
當時,
聽到這些關於妳的困難的消息,
只能每天想念著,
想到傷心,
我沒有任何能力。
那時,
我是,
連從緬甸腊戌到泰國邊境的車票都買不起呀。
當時我養著這麼多小娃,
吃一口飯都難。
阿湘,
現在講這些都只是回憶了,
都是我們老人家的回憶,
都不重要了。
那為什麼還要講這些呢?
就是,
為了,
想讓妳看到,
看到這些我說的話,
證實,
我是妳的二姐而已。
想讓妳知道,
我一直在找妳。
我活到八十歲,
夠了,
人活這麼老沒什麼意思,
都盡是傷心的事情。
我不知哪天會死去。
但如果可能的話,
在死去之前,
能讓我知道一下妳的消息。
我想知道,
妳在哪裡?
我想知道,
妳還活著嗎?
阿湘,
爸爸十幾年前已經去世,
大哥六年前去世,
連大姐,
前年也不在世上了。
妳二哥;
他住在泰國山邊荒地裡,
幫人家看田地,
過得不是很好,
但也不用擔心,
我在泰國的二兒子和大姑娘時常會去照顧他。
妳三哥,
講到也是讓我難過呀。
他大前年腦出血,
去醫院醫好了,
但醫好後,
很奇怪,
突然忘記了漢人話,
只會講泰國話。
後來不久,
他就偷偷上吊自殺了。
你說,
我們兄弟姐妹這是什麼樣的命運呢?
阿湘,
我們家沒剩下什麼人了,
妳三姐、妳四哥還在泰國。
還有我,
我還活著。
我還在緬甸,在腊戌。
除了妳,
我們一家人也就剩下這三個人了。
阿湘,
我們已經分別已四十三年,
妳也有六十多歲了吧?
我很想知道,
妳在哪裡?
妳還活著嗎?
如果有緣,
妳看到這信,
就回我一下吧。
妳的二姐胡明珠,
日日夜夜,
在等妳的消息。
二姐胡明珠 於緬甸腊戌
2020 年4月11日
姪Midi代筆
找人信箱:humingju1638@gmail.com
**************
#notice for a missing person
translated by Jane Lin
****************
Where are you, Hu Shine-Ho?
Ah-Shine,
This is your 2nd sister, Hu Ming-Ju. It has been a long time since we last saw each other. When you left Burma, my 2nd son was not even one-month-old. You asked why he was so fair-skinned? Had I put powder on his face? Now, he is 43 and I am almost 82.
Eighty something...I am indeed an old woman! People say that you lose your memory as you age. I am quite the opposite. The older I get, the better I remember! But, what I remember is nothing but sadness. Perhaps, our generation just doesn't have much happiness. Like you leaving home, we losing contact forever…. The thought of you puts me in such despair. Are you still alive? I imagine you living a good life?!! How many children? How are you?
Forty-three years ago, you were still a student at Chinese High School in Lashio. One day after school, I went to intercept you, "From now on, come to my home after school. Don't go to 1st sister's for dinner anymore." You said, "OK" and followed me home.
I still remember clearly that you had just sat down and I said, "The first sister asks that you come to me for dinner. She will take 3rd sister who's easy-going, not like you, a picky eater." I don't know what possessed me that day? Why I had to tell you what 1st sister had to say? Was I too naive? Too honest? Too stupid? I had absolutely no intension not to take care of you - we are sisters!!!! We have to care for each other, no matter how poor we are!!! The first sister's words just came out as a casual chat between sisters. Nothing more!
Life was tough for me at the time. Diseases took away two of my six children. But that didn't mean I would ignore my God-given responsibility as your elder sister. Without realizing the impact of my "casual chat", I went into the kitchen wondering what additional dish I could come up with for your first dinner with us. When I came out with the dishes, you were already gone! According to our landlady, Granny Hsu, you just got up and left as soon as I was out of sight. Only then did I realize my stupid mistake and how sensitive you were! Immediately, I ran after you, all the way to Big Pond Road where you and 3rd sister stayed. You were crying, asking 3rd sister for the money that 2nd brother sent. 3rd sister just kept quiet.
Indeed! The money that you demanded from 3rd sister was to cover living expenses for both of you. At that time, Mother had already passed away. The first brother went to Thailand, had already settled his own family in Pong Ngam. All the brothers followed suit. Father got caught in Kutkai by the immigration for not having an I.D. and had been in prison in Rangoon for 9 years. The Burmese government was just about to send him to Taiwan…. That day, while watching you cry, I understood how you felt. The third sister was getting ready to run away with her lover and both 1st sister and I were married young with our own families to deal with. As an 18-year-old with no mother, a father in prison, you must have felt all alone, sad and very scared.
I was filled with regrets watching you that day. But, please understand that I have always tried my best to take care of my family. When we escaped from Yunnan to Burma as refugees, I carried you on my back all day and all night without any complaints. When you went to Lashio for school, you wanted a pair of jeans so badly, remember? It was such a luxury that most people could not afford. Yet, I gathered all my might to get you a pair. You know I always have a soft spot for you, don't you? The day you were leaving Lashio for Thailand, do you know how many places I had to try to gather 300 Burmese kyats for you???
Ah-Shine, I know it was a huge struggle for you in Thailand. It's impossible that 1st sister-in-law would put you up. Second and 3rd brothers were in no position to help you….. I suppose you were pushed into marriage, just to end this desperate situation. Last I heard, you moved to Canada with your husband. From that point onward, in spite of all the efforts, I just couldn't find any trace of your whereabouts.
Our last contact stopped at Pong Ngam, Thailand. Or, was it MaeSai? I can't quite remember now. The news came to Lashio that you had run away from 1st brother's home. Later, you were temporarily staying with an older couple….
Before leaving for Canada, you sent, via Abbott Yang of the Yi Buddhist Hall, a package for us - each gift had a piece of dress fabric and a longyi, clearly labeled on a piece of white paper: "for 1st sister," "for 2nd sister," "for 3rd sister." I still have that longyi, with a peacock pattern, after all these years!
Ah-Shine, I feel deeply embarrassed to be your elder sister. Upon hearing the challenges that you had to face at the time, I could do nothing but worrying and feeling sad. I couldn't even afford the bus fare from Lashio to the Thai border. I barely managed to feed my own children!
Ah-Shine, What's the use of talking about these old memories? These sad memories of us old people have no importance but to serve to show you that I am indeed your 2nd sister.… that I have been looking for you all these years.
To live in my eighties is more than enough for me. It's not much fun to live this long - just a lifetime of sadness. I have no idea when I will die and I don't really care. I just wish that I could hear from/about you before I leave this world. I want to know where you are. I want to know if you are still alive.
Ah-Shine, Father passed away more than a decade ago. The first brother left us 6 years ago, so did the first sister 3 years ago. The second brother works as a field caretaker in a remote Thai mountainside. It's not a good life, but both my 2nd son and first daughter are also in Thailand; can visit and take care of him often. The saddest is our 3rd brother. He had a stroke 3 years ago. After recovery, he suddenly forgot his Chinese, could only speak in Thai. Not long after, he hanged himself! Please tell me what kind of fate has been bestowed on our siblings??? What is the meaning of life???
Ah-Shine, There aren't that many of us left, only 3rd sister and 4th brother in Thailand and me still in Burma. In Lashio.
Ah-Shine, We have been apart for 43 years. You should be in your 60s by now. I really would like to know if you are still alive and where you live. God willing, you will see this letter and reply!!! (humingju1638@gmail.com)
Waiting to hear from you, day and night!
Second sister, Hu Ming-Ju
Lashio, Myanmar
April 11. 2020
family package meaning 在 Sam Tsang 曾思瀚 Facebook 的最讚貼文
Ideologies just got mixed into doctrinal basis ...
For my friends who are interested in the Evangelical Theological Society, please take a look at this important message from past president Stan Gundry, who, like me, is vitally interested in the continuing health of the Society. He has given me permission to copy it here.
WHENCE AND WHITHER ETS?
An Open Letter to the Members of ETS
Stanley N. Gundry
President of the Evangelical Theological Society, 1978
The following resolutions were adopted in the last business session of the 2015 national meeting of the Evangelical Theological Society:
(1) We affirm that all persons are created in the image and likeness of God and thus possess inherent dignity and worth.
(2) We affirm that marriage is the covenantal union of one man and one woman, for life.
(3) We affirm that Scripture teaches that sexual intimacy is reserved for marriage as defined above. This excludes all other forms of sexual intimacy.
(4) We affirm that God created men and women, imbued with the distinct traits of manhood and womanhood, and that each is an unchangeable gift of God that constitutes personal identity.
In the immediate aftermath of this business session, many ETS members were deeply troubled that any ETS members would vote against these resolutions. The post-ETS blogs of a few ETS members and the comments of their followers expressed dismay that anyone who claims to be evangelical and subscribes to the Doctrinal Basis of the Society would cast a negative vote.
But there was also a significant minority that opposed and voted against these resolutions. These members were troubled that such resolutions would be introduced, that they were not ruled out of order or at least tabled, and that they were passed by a significant majority of those present and voting. I was among the minority that voted “Nay.”
Why? It is a question that deserves to be answered because I am convinced that the future of ETS depends on our repudiation of what happened in that session and that ETS members must realize that resolutions of this nature are not consistent with the nature of the Society. In fact, the issue at stake is whether or not ETS will remain committed to the original purpose for which ETS was formed. I have not taken even an informal poll of others who voted against the resolutions, but I have discussed the matter with enough members to give me confidence that many members agree that the future of ETS is at stake.
My history within ETS uniquely qualifies me to address the concerns these resolutions raise. I have been immersed in the culture and affairs of ETS since my student days in the 1950s and 1960s. I knew on a first-name basis many of the first-generation ETS members. I was taught by some of them. I have been a full member of the Society since about 1968. I have attended most national meetings since 1970, and in the 1970s I was an active participant in the Midwestern section of ETS, serving also as president of that section and on its leadership committee. Then in 1978 I served as the national president of ETS and planned the program for the 30th Annual Meeting of ETS in collaboration with Dr. Kenneth Kantzer, followed by serving the allotted time on the ETS Executive Committee. Relevant to the concerns at hand, my first-hand knowledge of the workings of ETS and its Constitution, most especially the Purpose and Doctrinal Basis of the Society as stated in the Constitution, and my acquaintance with many of the founders and first-generation members of ETS give me insight into their intentions in forming the Society.
So why did I vote against the resolutions? Because the resolutions went beyond the Doctrinal Basis of the Society and were inconsistent with the clearly stated Purpose of ETS. But I run ahead of myself and it is a bit more complicated than that. So let me start at the beginning, the resolutions themselves.
First, it is unfortunate that the resolutions were presented at the last business meeting and then discussed and voted on as a group. My understanding is that those responsible for the agenda did not anticipate that the resolutions would be controversial and so they were scheduled to be considered in the last business session. This was not inconsistent as such with the ETS Constitution or Bylaws, but in a case like this, members should have had advance warning of the nature of the resolutions and ample opportunity to discuss them among themselves and on the floor of the business meeting. Further, many members had already left the conference or were absent for other reasons. Thus, members could not deliberately consider in advance whether or not voting on such resolutions was even consistent with the Purpose of ETS; and, given the time constraints of the program, there was not sufficient time to debate the merits of the individual resolutions and to vote up or down on each one.
The resolutions were so poorly stated that they needed such careful consideration. For instance, the second resolution ignored the question of biblical grounds for divorce and remarriage. And given the diversity of views on divorce and remarriage within ETS, is this really a question on which ETS should be taking a position even in the form of a resolution? What about the third resolution? Viewed superficially, who could possibly object to that resolution? But looked at more closely, “sexual intimacy” and “all other forms of sexual intimacy” are squishy descriptors. Are they intended to refer to physical sexual intimacy, and if so, are holding hands, kissing, or hugging forbidden? My fundamentalist and separatist father would have thought so, but what about the membership of ETS? Would we have a consensus on that question?
And what about the fourth resolution affirming “distinct traits of manhood and womanhood”? While I suspect all members of ETS (even those of us who self-identify as biblical egalitarians) believe that men and women in many respects are complementary to one another, many of us also believe that the terms “manhood” and “womanhood” are reifications of socially and culturally conditioned patterns of behavior more than they are descriptors of biblically supported male and female characteristics. Rather than being biblically supported, the terms tend to refer to stereotypical lists of alleged gender characteristics to which men and women are expected to conform. Even self-avowed complementarians have no consensus on what constitutes “manhood and womanhood,” so why would a scholarly society like ETS that includes both complementarians and egalitarians even take such a resolution seriously?
So I return to the opening statement of this first point—scheduling the resolutions for consideration as a group at the second business meeting without prior notice meant there was not adequate time to consider and debate the merits and wording of the resolutions and it made it impossible to carefully consider whether or not voting on such resolutions was even consistent with the Purpose of ETS.
Second, this broader issue needs to be considered by the Society. Is it even appropriate for resolutions to be introduced, debated, and voted on that go beyond the Doctrinal Basis and officially stated Purpose of the Society? I believe the answer is a clear and unequivocal “No!” Members tend to forget that ETS was never intended to have a doctrinal statement to which members had to subscribe. We have a “Doctrinal Basis,” one that originally had one affirmation: The Bible alone, and the Bible in its entirety, is the Word of God written and is therefore inerrant in the autographs. Years later, the Trinitarian statement was added to the Doctrinal Basis out of concern that anti-Trinitarians such as Jehovah’s Witnesses might successfully claim membership in ETS. But even with that addition, it remains a Doctrinal Basis, not a doctrinal statement. Some members seem not to understand and/or remember the significance of the fact that we function as a scholarly society with a Doctrinal Basis. But even many who remember that we have a Doctrinal Basis all too easily and sloppily refer to it using the phrases “doctrinal basis” and “doctrinal statement” interchangeably, suggesting they do not really understand (or perhaps accept) the significance of the distinction. But this distinction is at the very heart and Purpose of ETS. A bit of historical context will be useful here.
When ETS was formed in 1949, evangelical biblical and theological scholarship was just beginning to emerge from its decline in the dark days of the modernist-fundamentalist debate and the loss of so many mainline denominations and associated colleges, seminaries, and missionary agencies to the takeover of these institutions by theological liberals. For at least fifteen or twenty years, fundamentalists and evangelicals at the local church and grassroots level had a profound suspicion of serious biblical and theological scholarship. But in the mid and late 1940s, this began to change as scholars who were willing to self-identify as fundamentalists (in the classic meaning of that term) and/or evangelical began to find each other, come together, and realize that in spite of all that divided them, they held one thing in common—the Bible and the Bible alone in its entirety is God’s Word written, it speaks truthfully on whatever it intends to say and teach, and hence it is the only rule for Christian faith and practice. Eventually in 1949 many of the fundamentalist and evangelical scholars who shared this conviction agreed there was a need for a scholarly society where members shared the same basis on which conservative scholarship and research should be discussed and debated. On that Doctrinal Basis, they formed the Evangelical Theological Society.
It is easy to forget, or perhaps many ETS members do not know, how deep and sometimes rancorous the divisions were that otherwise separated these same scholars. These divisions ranged from matters of church polity to biblical hermeneutics to the various loci of systematic theology. In fact, dispensational and amillennial theologians were accustomed to trading charges that the hermeneutical methods and theological systems of the other undermined the authority of Scripture. Scholars who practiced secondary separation risked their reputations if they joined with other evangelical scholars who practiced only primary separation or who were inclusivists. At least four of the ETS presidents in the first twenty years of the society would have been sympathetic to what is now known as biblical egalitarianism, a matter over which ETS members today have profound disagreements. Yet these scholars came together in ETS as did Pentecostals and cessationists, believer-immersionists and paedo-sprinklers, Arminians and Wesleyans and Reformed and Lutheran, as well as those who held to congregational, or presbyterial, or episcopal church polity.
A quick scan of the listing of ETS presidents over the past sixty-seven years and the institutions they represented makes the same point. Schools represented range from Wycliffe College, to Dallas Theological Seminary, to Southern Baptist Theological Seminary, to Trinity Evangelical Divinity School, to Liberty Baptist Theological Seminary, to Moody Bible Institute. The theological spectrum represented by ETS presidents is also quite remarkable. As I look at the list I can identify at least twelve presidents associated with one of five or six varieties of Presbyterian and Reformed communions, thirteen who were dispensationalists, five who were covenant premillennialists, one Pentecostal, three Wesleyans, and twelve sympathetic with biblical egalitarianism.
Throughout its history, ETS has been a demonstration of the Purpose for which ETS was formed: The Purpose of the Society shall be to foster conservative biblical scholarship by providing a medium for the oral exchange and written expression of thought and research in the general field of the theological disciplines as centered in the Scriptures.
So I return to the opening question and statement of my second point—“Is it even appropriate for resolutions to be introduced, debated, and voted on that go beyond the Doctrinal Basis and officially stated Purpose of the Society?” I believe the answer is a clear and unequivocal “No!” Why? Because such resolutions are inconsistent with the Purpose of ETS and the reason why we have a Doctrinal Basis and not a doctrinal statement.
Third, the introduction and passage of the four-fold resolution package and the internet conversations following the 67th Annual Meeting are symptomatic of the desire of some ETS members to move the Society in the direction of precise, doctrinal, and interpretive clarity and definition, ideally in the form of a doctrinal statement and other “position statements.” I am trained not only as a theologian but as a church historian; consequently I am inclined to be skeptical of conspiracy theories unless there is compelling evidence. Nevertheless, based on the evidence, some of us are now wondering if there is a conspiracy within ETS to:
1) ease out biblical egalitarians,
2) exclude women from the leadership of ETS,
3) let qualified women scholars know they are not part of “the old boys network,”
4) shut down discussion of contentious ethical and theological issues,
5) marginalize those who do not come out on the “right side” of those issues,
6) “pack” the nominating committee so as to get their compatriots in the positions of leadership,
7) question the evangelical and inerrantist bona fides of those who ask hard questions and come up with answers that most of us are not persuaded by, and
8) propose and pass a poorly framed set of four resolutions that makes the Society sound more like the Family Research Council or the Council on Biblical Manhood and Womanhood than the intentionally diverse “medium for the oral and written expressions of thought and research in the general field of the theological disciplines as centered in the Scriptures” as stated in the ETS Purpose statement.
Lest I be misunderstood, I do believe that theological boundaries are important within the church and its institutions, and as an evangelical Protestant, I believe it is appropriate for churches and parachurch organizations to draw those boundary lines, based on their understanding of Scripture. But ETS is not a church and it was formed to serve a clearly defined purpose. It is significant that it takes an 80% majority vote to amend only three things in the ETS constitution—the Doctrinal Basis, the Society’s Purpose, and the requirement for an 80% majority to amend the first two items. The founders of our Society could hardly have made it clearer that they regarded the Purpose and Doctrinal Basis of ETS to be essential to the organization they were creating.
Why is it important to guard the integrity of the original Purpose and Basis of ETS? I will answer with another question. What better forum is there for collegial discussion and debate of complementarianism and egalitarianism, open theism and classical theism and all points in between, eschatology, the “new perspective” on Paul, and yes, even the question of whether same-sex “marriages” can be defended biblically, than a forum where we have agreed to appeal to the sole source of authority for Christian faith and practice, the Bible, God’s Word written?
Copyright © 2016 by Stanley N. Gundry. Used by permission. All rights reserved.
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