skip to content »

Weirdos on christian dating

weirdos on christian dating-15

What makes this situation remarkable is that the apostle Peter calls us to embrace it, but then to do so many good deeds, that at least some of our detractors are won over, and even glorify God because of our lives.Not because we become less “weird” but because we are by us.

weirdos on christian dating-38weirdos on christian dating-42weirdos on christian dating-16weirdos on christian dating-64

This part is hard, and Lord knows I haven’t been perfect. As Denise and I start pre-marital counseling and begin this new journey together, I’ve been thinking about our time in the awkward middle — you know, when you’re not married or single. I’ve intentionally made this post brief because I think that we can over-complicate dating. The most important thing you should focus on is your personal character. Some of the popular points are helpful, but they never seem to address the . And if you’ve been dating a girl longer than 18 months and you’re still not engaged, you may need to seriously question your motives. SEE ALSO: 5 Lies Every Single Christian Believes If you get this wrong, it doesn’t matter what you get right. As a general rule, six months of dating someone is a good timeline to then get engaged.With respect to this they are surprised when you do not join them in the same flood of debauchery, and they malign you. We might paraphrase by saying: “Don’t think it strange () when they think you are strange (4:4).” The first sparks of the “fiery trial” are already flying as Peter writes.They include the “maligning” of Christians in verse 4. The Greek dictionary (BDAG) defines it as, “slander, revile, defame, speak irreverently/impiously/disrespectfully of or about.” What, then, is the situation as a whole?Proposals about how Christians should respond to this situation include (as a recent symposium in Christianity Today illustrates), the Benedict Option (Rod Dreher), the Wilberforce Option (Peter Wehrner and Michael Gerson) and the Dr. It seems to me that all of these options embody aspects of the response to culture that are needed in our day: ongoing engagement, creating alternative communities, readiness to surrender dominance.

What the apostle Peter contributes to this debate, among other things, is this: Baby Boomers (like me) who grew up with an assumed overlap between Christian morality and cultural expectations, and Millennials, who desperately want to be hip and cool, must both joyfully embrace the calling to be .

The label “weirdo” would be among the more mild results of our new way of life.

Other results of Christians becoming culturally alien “weirdos,” who are out of step with “what the Gentiles want to do” (1 Peter 4:3), include: being “reviled” (1 Peter 3:9, 16), being called “evildoers” (1 Peter ), “suffering” (1 Peter , 17, 18), and being “beaten” (1 Peter ).

Peter has already identified the Christians as “elect ) and exiles on the earth” (Hebrews ).

The implication of this “foreign” status of Christians among the cultures of the world is that the new birth (1 Peter 1:3, 23) has given us new desires (1 Peter ; 2:2) that no longer match “what the Gentiles want to do” (1 Peter 4:3).

The result is a disruption of whom we literally “run with” (verse 4).