Category: Articles

Seeing either the restoration or the erasure of the Word mural as the only two viable options for the artwork, Anderson shows why the difficulties in the construction of the mural are not reasons for its destruction. Citing the difficulties with the work—ethnicity of the subject, the scale at which it was made, and the depiction of Jesus as disengaged—Anderson argues that erasure would do nothing to solve these problems. He instead argues that Biola must be a graceful community, recognizing the scale of the gift of the mural and the hard task of visual theology represented in the work. He also calls for the university to be an inclusive community, one that addresses the relational tensions brought out by the mural and provides other works of art to be in conversation with the Jesus mural.

Looking back over how his perception of the Jesus mural has changed from his first viewing, through a decision to restore it, and where he stands now, Corey offers his personal and professional struggle in working with the Biola community concerning the mural. He gives nine reasons for its restoration, noting the intent of the artist, the portrayal of Jesus throughout history, and an obligation to the greater Biola community and its understanding of the mural, among other reasons. He also shares how the decisions around the mural have shaped him and how he hopes the mural will continue to spur on conversation moving Biola forward in their diversity and honoring of all people.

Widow burning – or sati– is an ancient ritual practiced in India where a widow is burned on her husband’s funeral pyre. Practiced for thousands of years, this custom was banned by British colonial law in the nineteenth century. What stance – if any – should Christians take regarding this practice?  It is important to look at it from a human point of view – and not a religious one – as there are Hindus both for and against it, and both sides have evidence from ancient Hindu texts that substantiate their position. As Christians, we are called to love our neighbor as ourselves, so the act of someone being hurt should evoke a response to alleviate pain. We are also told not to judge. In order to get an educated, Christian perspective, Dr. Paul Louis Metzger interviews Dr. Mrinalini Sabastian and her husband Dr. J. Jayakiran Sebastian about this controversial subject.

Author and Gordon H. Girod Research Professor of Reformed Theology J. Todd Billings presents a challenge to Christians using the term “incarnational ministry”. If the term is not fully understood from a Biblical view, the assumption can be made that our presence – rather than that of Christ – is redemptive. Billings warns that too often “incarnational ministry” is reduced to merely identifying with another culture, and not to testifying to the life, death, and resurrection of Jesus. Additionally, burnout can occur when the focus is on what we as believers can do in the name of Christ, rather than what only Christ can do. The divine act of the Word becoming incarnate in Christ is not a “method for ministry” because this act cannot be repeated in our lives; therefore, ministry in union with Christ by the Spirit is a more accurate depiction of the New Testament ministry we are to model.

In response to J. Todd Billing’s piece, “On Moving Beyond “Incarnational Ministry,” Dr. Paul Louis Metzger concurs that there are common misunderstandings of the New Testament teaching on the subject. Metzger agrees with Billings that we are not “Jesus to People” – only Jesus is Jesus to people.

However, Metzger avers that it is not immersing oneself in the lives of those around us that is the problem, it is only when we stop there – not fully understanding why we are immersing ourselves – that problems arise. Rather than shying away from the term, we should embrace it as it is meant to be – understanding that to do the work of Christ we must be participants in an incarnate ministry – or else we stop short and simply move into the neighborhood, or we experience burn out by attempting to do the work of Christ without the power of an incarnate God.