Chick Fil-A: Was wir aus der Geschichte lernen können

Chick-fil-A, eine US-amerikanische Schnellimbisskette, sorgte in den vergangenen Tagen und Wochen für Schlagzeilen. Das pro Medienmagazin schreibt:

Die amerikanische Restaurantkette “Chick-Fil-A” handelt in vielen Dingen vorbildlich: Da der Unternehmensgründer Truett Carthy engagierter Christ ist, bleiben die mehr als 1.000 Filialen in den USA an Sonntagen geschlossen. Regelmäßig spendet die Firma an konservative christliche Organisationen wie “Focus on the Family”. Als Firmengründer Carthy kürzlich in einem Interview zu seiner Haltung zur “Homo-Ehe” befragt wurde, erklärte er, die “traditionelle Ehe” zu befürworten.

Ein Sturm der Entrüstung brach los. Boykotte, Drohungen und eine Flut von Medienmitteilungen gab es. Es gibt einige hilfreiche Artikel zur ganzen Geschichte, z. B.

  1. die vorbildliche Reaktion einer Angestellten, die von einem Kunden beleidigt wurde
  2. der Vorschlag einer dreifachen Reaktionsweise (No Retreat, No Reversal, No Reviling) von Kevin DeYoung
  3. was sie mit Jesus zu tun hat (Trevin Wax).
  4. warum sie die Religionsfreiheit gefährdet (Albert Mohler auf CNN)

Meine täglichen Online-Gehilfen beim Bibelstudium

Einige der täglichen “Gehilfen”, die ich beim Bibelstudium nütze:

Olive Tree Bible Reader, auch als App für das iPhone; wertvoll sind die NIV Bible Study Notes, ESV Bible Atlas; ausgezeichnet für das Auffinden von Wörten inkl. Begriffsdefinitionen anhand der Strongnummern ist Complete Word Study Bible (CWSB); gratis dazugeladen habe ich für das AT den Westminster Leningrad Codex sowie die SBL Greek Edition für das NT. Kostenlos gibt es auch den gesamten Predigtindex von John Piper.

Auf dem iPhone habe ich zudem das HebrewBible App im Einsatz. Hier geht es zum Vergleich mit Olive Tree Bible Reader.

Ebenfalls vorhanden ist das Logos Bible App, das ich nicht mehr so oft benütze. Auf dem Laptop arbeite ich immer noch mit Libronix, weil Reformed Dogmatics von Herman Bavinck, Post Reformation Reformed Dogmatics von Richard A. Muller sowie der Word Biblical Commentary unverzichtbare Arbeitsinstrumente sind.

Auf dem Laptop habe ich nach wie vor BibleWorks (in der Version 8) im Einsatz. Das parallele Lesen des Textes, z. B. deutsch – englisch – griechisch, ist eine gute Studienhilfe. Mühsam ist etwa das Kopieren in ein Textdokument.

Bereits probeweise getestet habe ich die ESV Online Bible; die Instrumente wie Bibellesepläne, ESV GreekTools und ESV Bible Atlas sind sehr nützlich.

Zum Verhältnis von Bibel und Wissenschaft

“Scripture does not tell us how the heavens move but how we move to heaven.”Precisely as the book of the knowledge of God, Scripture has much to say also to the other sciences. It is a light on our path and a lamp for our feet, also with respect to science and art. It claims authority in all areas of life. Christ has [been given] all power in heaven and on earth. Objectively, the restriction of inspiration to the religious-ethical part of Scripture is untenable; subjectively the separation between the religious life and the rest of human life cannot be maintained. Inspiration extends to all parts of Scripture, and religion is a matter of the whole person. A great deal of what is related in Scripture is of fundamental significance also for the other sciences. The creation and fall of humankind, the unity of the human race, the flood, the rise of peoples and languages, etc. are facts of the highest significance also for the other sciences. At every moment science and art come into contact with Scripture; the primary principles for all of life are given us in Scripture. This truth may in no way be discounted.

Bavinck, Herman ; Bolt, John ; Vriend, John: Reformed Dogmatics, Volume 1: Prolegomena. Grand Rapids, MI : Baker Academic, 2003, S. 445

Der Mensch kommt nicht ohne Religion aus

Religion is too deeply rooted in human nature, and God’s revelation speaks too clear a language for them to resist this tendency. Even when in certain periods the tides of religious indifferentism and skepticism run deep and wide, as, for example, in the age of Pericles, Emperor Augustus, the Renaissance, and our own time as well, religion nevertheless always again rises to the surface. People tend rather to adopt the crudest superstition than to stick in the long run with cold and naked unbelief.

Bavinck, H., Bolt, J., & Vriend, J. (2004). Reformed Dogmatics, Volume 2: God and Creation (58). Grand Rapids, MI: Baker Academic.

Roam-Schooling statt Home-Schooling

Ein interessanter Artikel aus dem Wall Street Journal zum Lernen “zu Hause”. In den USA haben die Homeschooler jährliche Zuwachsraten von 7 – 15 %.

The term “home schooler” once implied “isolationist religious zealot” or “off-the-grid anarchist who makes her own yogurt.” Today, it also means military parents who hate to see their kids keep changing schools; or the family with a future Olympian who ice skates five hours a day; or your cousin whose daughter is gifted but has a learning disability. The average home schooler is no longer a sideshow oddity.

Und – einmal mehr – zum altgedienten Einwand der Sozialisierung:

I shared many of the negative preconceptions before we began home schooling, but I can see now that my kid is as socially well adjusted as the dozens of other kids she hangs out with. (Her mother still needs work.)

Eigentlich ist der Ausdruck “Home-Schooling” verfehlt, “Roam-Schooling” wäre besser:

Imagine that your high-school junior spends half of every day at the brick-and-mortar school up the street. Two afternoons a week, he logs into an art-history seminar being taught by a grad student in Paris. He takes computer animation classes at the local college, sings in the church choir and dives at the community pool. He studies Web design on YouTube. He and three classmates see a tutor at the public library who preps them for AP Chemistry. He practices Spanish on Skype and takes cooking lessons at a nearby restaurant every Saturday morning.

Augustinus und Bavinck zum Verhältnis von Glaube und Verstand

Augustine made the saying “through faith to understanding” the first principle of theology. He assumed that between them there was a relation like that between conception and birth, labor and wages. “The fruit of faith is understanding,” he wrote, “Understanding is the reward of faith.” Augustine therefore urges “that the things which you already hold in the firmness of faith, you may also see by the light of reason.” God does not despise reason. “Let it never be [said] that God hates in us that by which he created us more excellent than other living beings.” (Augustine, Tractates on John, 22, 2; ibid., 29, 6; Epistle 120, zitiert in Bavinck, Reformed Dogmatics I:609.)

Bavinck beschreibt später das Verhältnis von Glaube und Verstand so:
Faith, the faith by which we believe, is not an organ or faculty next to or above reason but a disposition or habit of reason itself. (I:616)

Believing is the natural breath of the children of God. Their submission to the Word of God is not slavery but freedom. In that sense faith is not a sacrifice of the intellect but mental health (sanitas mentis). Faith, therefore, does not relieve Christians of the desire to study and reflect; rather it spurs them on to the end. Nature is not destroyed by regeneration but restored. (I:617)

Humanistische Anthropologie: Destruktive und unverantwortliche Freiheit

Destructive and irresponsible freedom has been granted boundless space. Society appears to have little defense against the abyss of human decadence, such as, for example, misuse of liberty for moral violence against young people, motion pictures full of pornography, crime and horror.

Such a tilt of freedom in the direction of evil has come about gradually but it was evidently born primarily out of a humanistic and benevolent concept according to which there is no evil inherent to human nature; the world belongs to mankind and all the defects of life are caused by wrong social systems which must be corrected. Strangely enough, though the best social conditions have been achieved in the West, there still is criminality and there even is considerably more of it than in the pauper and lawless Soviet society.

Alexander Solschenizyn. A World Split Apart. (1978 at Harvard)