Urban Theology Overview (FTS_MN520)

Today I began my first of two one-week intensives, Encountering the City: Introduction to Urban Mission with Professor Jude Tiersma Watson. In this class we will learn the basic framework and skills to "exegete" the city and the people that live there, which essentially means that we will observe and interact with the different facets of the city in order to better understand who and what the city is. The end goal is that we would know how to "learn" a city and its people, so that we can more effectively join God in bringing his kingdom to bear on the city.

From an introductory article by our professor:

• In 1900 only 10% of the world's population lived in cities, now 50% of the world's population live in cities, and in 20-30 years it will be 70% with most of the growth in Africa and Asia.
• Latin America is already 80% urbanized.
• Within in the U.S., poverty is now expanding to the suburbs as the affluent "gentry" are returning to the city center.
• Because of the rapid change of cities globally, "much of what we have learned about life in cities, and the theology of cities, may not be relevant for the cities of the future."
• "Urban is both a place and a process. Urbanization is the process of growth within the city. Urbanism is the cultural impact of urbanization."
• The terms "urban ministry" and "inner-city" have been used not so much to designate a location but a certain group of people, the poor and at-risk. With the expansion of poverty to the suburbs, will our language change to match reality?
• Anti-urbanism is deep within the fabric of our nation, especially in our majority culture, and especially in the church. The American Dream is not an urban dream. "The greatest barriers to urban mission are not within the city but wihin the church."
• There is a need for further development of urban theology that focuses on praxis, narrative communication of theology, issues of justice, power, exclusion, racial reconciliation, and how the city is interconnected with suburban and rural areas.
  

Throughout this class I will be especially interested in how to apply city research methods to the university campus and surrounding community as well as looking at how universities are interconnected with the city. This should prove fruitful for campus ministry, especially in urban-based, heavily commuter campuses.

Reflections on... Calvin and the Reformed Church (FTS_MC500)

Here's a few little interesting background bits about John Calvin: he studied law and philosophy before getting into theology, he was mild-mannered in contrast to Luther's hot-tempered nature, he wrote his first edition of the Institutes of the Christian Religion before he was 30 and with no theological education, and he like to sing the Psalms.

What Calvin did in Geneva during his time there was to help create a fully Christian society where the government, society, and the church lived symbiotically together. Laws were in place such that everyone was required to go to church, take communion (provided they were not excommunicated), etc. To some it would seem that Calvin was a controlling and domineering religious figure. But, with respect to his context there's a few things to note.

Calvin did not view laws as producing Christians directly. He did not seek to legislate morality in that sense. Laws were in place because they expressed God's will for society, but the Gospel was preached because people could not keep the laws. The function of the law in Geneva was not to make people holy, it was to make them repentant. Calvin believed that in the context of law and the preaching of the Gospel, people would repent and believe Christ for salvation from the penalty and power of sin.

Calvin also emphasized that each person is endowed by God with something special, some gift, to be developed and employed for the worship of God. Among the many other ways in which Calvin impacted the Reformation, this was a unique contribution of his.

Where Calvin and Luther differed with respect to church traditions, Calvin moved away from Catholic teaching on the Eucharist by clarifying that it is not the "real presence" but the "true presence" of Christ that is mediated in Communion. By this he meant that Christ is not brought down to indwell the bread and wine but that by the bread and wine we are brought up into the presence of Christ at the right hand of the Father.

Salvation 'in' and 'from'

The revelation of a higher code of morals is no Gospel. By works of law no flesh shall be justified in the sight of God. We are not Christians because we have attained to a standard of morals which can truly be called Christian, but because Christ has given us His Spirit. Our hope now, and for the future, lies not in the attainment of a standard which shall make us fit for His grace; but in the assurance that acceptance of His grace will raise us. We often say that "His name shall be called Jesus, for He shall save His people from their sins", with the addition: "not in their sin but from their sins." In so saying, whilst we express one truth, we suppress another; for if Christ does not save us in our sins we shall never be saved from our sins. He comes to us in our sins to save us from them. It is of the essence of the Gospel that Christ comes to men in their sins. He came to save sinners.

- Roland Allen, p. 69, The Spontaneous Expansion of the Church, 1927.

Christian spirituality

In the context of speaking about 21st century spiritual trends in the Church that have dislocated spirituality from that of the ancient church, Webber notes how the experiential spirituality of pietism and revivalism have turned into narcissism. He says,

Evangelism's focus on God's story taking experiential root in our lives is in itself not narcissistic. It only becomes narcissistic when one becomes fascinated with his or her own journey and gives priority to self-reflection. Our contemplative wonder and awe is not to focus on the spiritual journey of the self but on the journey of God who creates and became incarnate in his own creation to re-create. And our participation in the spiritual life is not a continuous search for a transcendent experience but the transfiguration of this life through a life lived in the continual pattern of baptism - dying to sin and rising to the life of the Spirit.
-Robert Webber, The Divine Embrace

"The Christian way of knowing [the truth about God]," Webber says, "is reflection on Scripture [God's revelation about himself] within community [that lives God's revelation]."

And "spiritual theology," says Eugene Peterson, "is the attention we give to lived theology - prayed and lived, for if it is not prayed, sooner or later it will not be lived from the inside out and in continuity with the Lord of life."

According to Webber, the problem with much contemporary spirituality, Christian or otherwise, is that it is focused on and preoccupied with the self. In Christianity this is manifest in spiritualities of legalism, intellectualism, and experientialism. True spirituality is not only centered on God revealed in Christ, but proceeds from God's story of creation, incarnation-Christ's birth, life, death, and resurrection, and re-creation through the Spirit.

These differing perspectives will manifest themselves in how we interact over issues from worship styles and environmentalism, to ethical discrepancies, doctrinal disagreements, and relational conflict of all kinds. In short, what is at stake is the Gospel, which is the "power of God for salvation to all who believe, the Jew first and to the Greek."

Patience

Two quotes on patience that a friend of mine shared with me:

“God never hurries. There are no deadlines against
which He must work. Only to know this is to quiet our
spirits and relax our nerves.” A.W. Tozer

“The strength of patience hangs on our capacity to
believe that God is up to something good for us in all
our delays and detours.” John Piper

This is seriously needed, especially in my line of work when job descriptions are over-weighted with the lead-based expectations of "eternal urgency" and "kingdom consequences".

What is required of us but to do justly, to love mercy, and to walk humbly with our God in stillness and acknowledgment that He is God and we are not?

Confessions #13: Sand and Love

"If physical objects give you pleasure, praise God for them and return love to their Maker lest, in the things that please you, you displease him. If souls please you, they are being loved in God; for they also are mutable and acquire stability by being established in him...so seize what souls you can to take with you to him, and say to them: 'Him we love; he made these things and is not far distant.' For he did not create and then depart; the things derived from him have their being in him."

- St. Augustine

We are worshipers. That is our business. We see, we find, we gather, we declare. We are on the hunt, metal detectors and butterfly nets in hand, gathering up bits of hidden treasure and created glory, to put them together, labeled, organized, on display for the world to see, and to marvel.

Once you sign up for one credit card, it seems like you get offers from every other credit card. It's like the girl in college that not many guys are interested in until she gets a boyfriend. And all those offers come with a mock credit card as if to say, "Look! Here's what our credit card looks like! Put it in your wallet; carry it around with you. You'd rather have our credit card in your wallet, right?" Just for convenience sake, they put in those reply envelopes with the big black letters "BUSINESS REPLY MAIL" boxed in with thick black lines. It's all very official.

I wonder, what if instead of a fake credit card they sent me a caterpillar? One of those caterpillars that is just ready to cocoon; all it needs is a nearby overhanging twig, or lampshade. I have a lamp beside my bed; it's connected to my bedside table, a package deal. The caterpillar could hang out, make laps around the lampshade while I read my book before going to sleep. I'd bring in some leaves for him to munch on as a bedtime snack, before he and I cover up for the night. Of course, his night is a bit longer and more...effective, I would say. If only our nights were so effective...

So after the given amount of time for all the transforming and wiggling that goes on for the caterpillar to become a butterfly, I suppose I'd play around with him a bit, show him to my friends, and take some pictures, us and the butterfly. Then I'd take those pictures and stuff them back in the envelope marked BUSINESS REPLY MAIL, return to sender. Why? 'Cause that's the business I suppose. Maybe he puts the pictures up in his office somewhere, next to the ones of budding trees, advancing glaciers, new families, restored relationships. He keeps sending out more letters with more reply envelopes, every day, every minute...every second?

This whole business of being human worshipers is like one big expedition of "found" art. We see, we find, we gather, we declare. We take from the "raw material" of the created order, as Pastor Keller would say, and put it together for beauty, advancement, and human flourishing. We are mothers shopping for the family dinner; we are archaeologists digging for lost cities; we are businessmen building networks of relational pragmatism; we are children with cups in hand building empires out of sand.

In Him all things were made, and without Him nothing was made that has been made. He gave life to everything that has been made, and his life brought light to everyone. For in Him all things were created: things in heaven and things on earth, visible and invisible, whether the sand that makes a castle or the love that makes a marriage; all things have been created through Him and for Him. He is before all things, and in Him all things hold together, whether it is sand, or love. And He is the head of the body, the church; he is the beginning and the firstborn from among the dead, so that in everything he might have supremacy...glory.

Faith Bubbles Up

N. T. Wright on Paul's preaching:

God’s word, that is, the message about Jesus as the climax of God’s saving plan, the unfolding of God’s future putting-to-rights of all things, is announced. Foolish and scandalous though it is, when you tell this story, the story of the great eschatological apocalypse that has taken place in Jesus, God’s spirit goes to work in a new apocalyptic event, itself part of the inaugurated eschatology. Human hearts and minds, to their own great surprise, are opened, warmed, challenged, broken and healed and remade, all through the word and the Spirit. And the immediate result, as any reader of Paul will know, is faith: discovering that the creator of the world is our very own Abba, father; believing, against all other evidence and wisdom, that Jesus really was raised from the dead, and that his death was therefore not a nonsensical disaster but really did deal with sin; hailing him gladly as lord.

‘If you confess with your lips that Jesus is Lord,’ says Paul in Romans 10, ‘and believe in your heart that God raised him from the dead, you will be saved.’ Granted, each time he defines Christian faith it comes out slightly differently, but that passage sums it up pretty well. The preaching says, Jesus is Lord and God raised him from the dead; the Spirit works through that preaching, so that (although it’s scandalous nonsense) faith bubbles up, the faith which is thus the sure sign that the word has done its work and which is for that reason the single badge, the only badge, by which Christians are to be identified.

Irish Theological Quarterly
72 (2007) 131–146
Paul as Preacher: The Gospel Then and Now, p.138
N. T. Wright
© 2007 Irish Theological Quarterly

Confessions #9: the love of love

Having now traveled a few days into the Thanksgiving holidays, my little writing project has been set aside for other things that have been more immanent, namely our regional staff retreat with Campus Crusade for Christ staff and the normal catching up with the family. So, I may only have a couple of entries this week, but I hope they will overcome their poverty of quantity with a wealth of quality. ;)

Here I start on Book 3 of The Confessions, where Augustine recounts his coming to Carthage in 370 A.D as a young man of 16 to begin his formal studies. It was in Carthage that Augustine began his life of high culture, learning, and promiscuity. It was not until he reached 18 and read Cicero's Hortensius that it dawned on Augustine that happiness was not found in food, sex, and purely material pleasures. In that respect, there are not a few similarities between Augustine as a young male university student and the experience and temptations of many today. The lure and hunger for physical pleasure, notoriety, and and materialism are as alive today, or even more so, as they were in the fourth century. There is nothing new under the sun.

As it begins, Augustine recalls that he "came to Carthage and all around me hissed a cauldron of illicit loves. As yet I had never been in love and I longed to love." How often this is the situation for not only the modern college student, but even for those entering high school and even junior high. The "cauldron of illicit loves" has boiled over and filtered down through our tv's, computers, iPods, and lunchroom conversations. In that respect, I wonder if the cauldron burns hotter and broader than it once did in Augustine's day.

Augustine goes on to say, regarding the fact that he longed to love but had never been in love, that "from a subconscious poverty of mind I hated the thought of being less inwardly destitute. I sought an object for my love, I was in love with love, and I hated safety and a path free of snares." It should be said that Augustine's understanding of "love" was certainly age-appropriate and not the mature, self-giving sort of love that is true love, marital or otherwise. On reading these remarks at first, I didn't quite understand what Augusine meant by saying he "hated the thought of being less inwardly destitute." I thought that certainly he did not want to be more inwardly destitute. In Albert Outler's translation, we have Augustine saying it this way, "from a hidden hunger, I hated myself for not feeling more intensely a sense of hunger." So, it occurred to me that although Augustine had not experienced that love for which he longed, he was reflecting on the fact that he loved his desire for illicit love so much so that he hated that it was not stronger than it was. He thought the idea of his becoming less hungry for this illicit love as something to be despised and avoided altogether, and only later on did he realize that this was an indication, not of the virtue of his illicit hunger, but of its poverty and the magnitude of his real hunger beneath it for incorruptible love. Augustine loved his illicit hunger, not knowing that it would overtake him to consume him. He said,

"my hunger was internal, deprived of inward food, that is of you yourself, my God. But that was not the kind of hunger I felt. I was without any desire for incorruptible nourishment, not because I was replete with it, but the emptier I was, the more unappetizing such food became...I was glad to be in bondage, tied with troublesome chains, with the result that I was flogged with the red hot iron rods of jealousy, suspicion, fear, anger, and contention."

I have noticed this same inclination in my own heart, that I find many times that I am in love with desire, illicit or otherwise, to the exclusion of its object, the corruption of the purposes of desire itself, and the loss of real love. This affects relationships in the most radical way. Several years ago while interning with a youth group in near Houston, I realized during the Sunday morning worship time that my anxiety over how I "felt" during the singing time was really more an indication of me worshiping not the Lord who is to be worshiped but the experience of worship itself. It was and is an idolatry to be repented of, worshiping the relationship over the one I relate to, or in the words of Romans, "worshiping the creature rather than the Creator who is blessed forever." I also find this principle at work concerning human relationships, especially of the romantic kind, that I (I would say "we", but I dare only speak for myself) tend to love the experience of the relationship more than the one with whom I am in relationship. This is that very same self-centered destructive principle also at work in worship that I mentioned earlier, where we become "spiritually inbred". If Christ and his image is not at the center, then things become convoluted indeed!

Toward the end of this first paragraph, Augustine recalls how he had "rushed headlong into love, by which I was longing to be captured." But then he prays, "'My God, my mercy' in your goodness you mixed in much vinegar with that sweetness." So this continues to be the theme of much of Augustine's journey to conversion, that God exposed to him the depravity of his own pursuits so that he would turn to the source of true satisfaction and love. He was restless, and his heart would be at rest until it rested in God. We also pray with Augustine that in His mercy God would mix in vinegar with all that is at first sweet in our sinful pursuits so that we would return to Him, "the shepherd and guardian of our souls."

Confessions #7: In the image

"In you are the constant causes of inconstant things. All mutable things have in you their immutable origins. In you all irrational and temporal things have the everlasting causes of their life."
- Augustine

"God has instituted prayer so as to confer upon his creatures the dignity of being causes."
- Blaise Pascal

Peterson on living in reality

Every call to worship is a call into the Real World.…I encounter such constant and widespread lying about reality each day and meet with such skilled and systematic distortion of the truth that I’m always in danger of losing my grip on reality. The reality, of course, is that God is sovereign and Christ is savior. The reality is that prayer is my mother tongue and the eucharist my basic food. The reality is that baptism, not Myers-Briggs, defines who I am.

—Eugene H. Peterson
Take & Read

-Found it on the front page of City Church of San Francisco

Confessions #4

So the final comment on what is written in the the introduction (I must get on to the book itself!) will be in relation to this quote:

"In Augustine's time there were a few educated people for whom all religion was superstition; but the dominant consensus held to belief in divine providence, visible in the mathematical order and coherence of the world, and given special manifestations to individuals by dreams and oracles. Design was evident to the eye."

How different it seems to be in America these days! Do you agree? Is belief in "divine providence" more common than not among the average American?

Throughout his life and wanderings, as Chadwick observes, Augustine "never lost his belief in the being and providence of God." Even though he was at times very far away from the Christian faith, he still seemed to hold on (unknowingly) to the promise of Hebrews 11:6 that "whoever would draw near to God must believe that he exists and that he rewards those who seek him."

Even in the very first paragraphs of the Confessions, this theme of seeking and finding is already apparent:

"In seeking them they find him, and in finding they will praise him. Lord, I would seek you, calling upon you--and calling upon you is an act of believing in you...It is your gift to me."

So, in Augustine's day, although there was a common assumption in divine providence with the occasional divine "flare up", it seems that the belief in a real, immanent God who is actively involved in world and people's lives was not the reigning perspective. But Augustine discovered otherwise. Let us pray that would be the case in this day as well.

Confessions #3

In discussing the events leading up to Augustine's conversion, Chadwick notes in the introduction that Augustine's move to Milan from North Africa coincided with a growing intellectual crisis in which his "lost belief in Mani (the leader of a gnostic religious group) was replaced by a skepticism about the possibility of any certainty. He devoured the writings of skeptical philosophers of the Academic school telling him that certainty is not available except in questions of pure mathematics." Chadwick rightly observes that it was this disillusionment with Manicheism and resultant skepticism towards any certainty that laid the ground work for his later conversion.
As a side note, if in the 4th century pure mathematics was the only discipline in which one could hope for any certainty, then as of the turn of the previous century, that's not an option either. I guess certainty needs to be of a different sort and come from outside of us if it is to achieve what we hope "certainty" would achieve. Maybe this is why, later on in the Confessions, Augustine said "My desire was not to be more certain of you, but to be more stable in you." So the "certainty" or "stability" we need is not so much a scientific and cognitive one as much as it is a relational and holistic one.
It seems to me that we are in a period of skepticism much like Augustine's where disillusionment with a disappointing worldview and the proponents thereof have led to a radical skepticism about certainty and any sort of realistic hope for meaning and change. Could it be that we are being readied for conversion? Would it be that the Spirit who groans and intercedes for us on our behalf would cause Augustine's same prayer of "stability in you" to be our prayer in such unstable times? Would the Spirit who also convicts the world concerning sin, righteousness, and judgment use this to bring the restless skeptics despairing of certainty and meaning to Jesus to "find their rest in Him"? Yes Lord! Amen!

Confessions #2

Still in the introduction, the second thing that caught my attention was Chadwick's discussion of Augustine's first exposure to the Bible. Augustine was first led to pick up the Bible after reading Cicero's Hortensius in which Cicero taught that "happiness is not found in physical pleasures of luxurious food, drink, and sex, but in a dedication of the mind to the discovery of truth." Prompted to explore the foundation of true happiness as the "discovery of truth", Augustine was turned off by the language of the 200 year old Latin Bible he found. The language of the translation was so rough that it immediately offended the sensibilities of Augustine who was used to classic and skilled Latin of those like Cicero and Virgil. As Chadwick notes, "Augustine found that once he had put it down, it was hard to pick up again. Moreover, he was offended by the polygamy of Old Testament patriarchs and the different genealogies of Jesus in the Gospels of Matthew and Luke."
When I first read this I was again struck by the similarities in Augustine's reaction to the Bible and of the reactions of those in our own day. We are descendants of the Western culture that found its birth not long before Augustine's time, and we still suffer much of the shortsightedness and cross-cultural tension that Augustine did when he read the Bible for the first time. Although Augustine was much closer to the original setting of the New Testament than we are, his philosophical mindset and worldview was still far removed from the earthy aspect of Christianity and its roots in the world. He was not prepared to take into account the translational "gap" that had arisen over the 200 years of change and learning. He was also not prepared for the differences in genre and perspective that the Biblical authors used to communicate their religious realities and experience. The earthy and literary nature of the Jewish writings and worldview were different enough from the abstract and speculative reason of the Hellenistic philosophers to cause Augustine to stumble over the Scriptures. Yet, in time, by God's sovereign grace Augustine came back around to understand, appreciate, and believe the Scriptures and the God they presented.
All of this underscores the fact that we need fresh and current translations of the Scriptures that speak in the language and to the thought patterns of all different kinds of people groups that exist and will emerge in our time; we also need to be aware of the methods, customs, skills, symbols, aims, and worldview of the Biblical writers' over against our own cultures' methods, customs, skills, symbols, aims, and worldview when we read the Scriptures and let them speak to us; but finally we can trust in God's sovereign grace through all these efforts that He will work above and beyond our failures, inabilities, and carelessness to advance His kingdom and build His church. Soli deo gloria!

Confessions Writing Project #1

I'm going to attempt to summarize and highlight my experience of reading through Augustine's Confessions as writing project to build my writing skills and develop my reading and retention skills...and of course to talk about Augustine's Confessions. It goes without saying that I won't be saying much compared to everyone else who's responded to Augustine over the past 1600 years, but, no matter, I have other aims for now.

I'll start with the introduction to the Oxford University translation by Henry Chadwick. In discussing the aims and situation of Augustine's writing of the Confessions, Chadwick mentions that at the end of his life, Augustine wrote a review and reappraisal of his work entitled Retractationes (which, Chadwick says, cannot be translated 'Retractions', because Augustine affirms nearly all of what he wrote). Chadwick says this about Augustine's perspective on the Confessions,
"When he came to the Confessions he observes that they serve to excite the human mind and affection towards God; the act of writing the book had done that for himself at the time, and 'that is the effect when it is read now'."
When I first started reading the Confessions, I made a note next to this saying, "this is when it is good to write." That was back in 2003 (it took me a while to come back around to the book to finish it apparently). I still feel the same way. Of course, in the discipline of writing as in any discipline there are times of awkward and painful growth, many times the soil gives way to beautiful fruit, ten, twenty, and one hundred-fold. "Inspiration or feeling is borne of regular daily work," said Camille Pissaro, the 19th century French Impressionist painter who has been called the "Father of Impressionism" . (I saw this quote while at an art gallery in Florence last spring break. Sometimes you just get lucky and see the right things...)
Chadwick goes on to explain that Augustine wrote his Confessions over the course of three years at the end of the fourth century as a "man in his mid-forties, recently made a bishop, needing to come to terms with a past in which numerous enemies and critics showed an unhealthy interest." As with many other aspects of Augustine's life, there is striking familiarity with contemporary figures and situations. Chuck Colson and his book Born Again come to mind first.
But I'm digressing. I mentioned this first to recognize that it took three years for Augustine to write his Confessions. On the one hand, that's a heck of a long time to write a book, let alone one's own story, but on the other hand (maybe a tired one at that after all that writing), he wrote it all by hand. No typewriters, no computers, no editors. Pretty impressive. So, even if it takes a while and is not easy going, writing is good and well worth it, especially when it serves to "excite the human mind and affection towards God", both for the writer and the reader.
Lord, may that be true of all that I ever write, whether for myself alone or for others with me.

Orthodox and Born Again

Dr. Brad Nasiff of North Park University and an Orthodox theologian reflects on what has kept him believing in Christ after years and years of scholarship and life. His answer may surprise you!

http://audio.ancientfaith.com/nassif/so5_pc.mp3

Nooma:thoughts

Until today I had only seen one of Rob Bell's Nooma films. At the time, for various reasons, one of which was pride, I didn't fully appreciate it (sorry to the friend that showed it to me!). I read Velvet Elvis several months ago and bought six of the Nooma films this summer in order to jump in once more. I just watched two of them and wrote down a few thoughts I had in response. Overall, I really like them. I like the concept, the topics; the production is top-quality (not that I would really know, but it seems well done); Rob is a great communicator; and, they are multi-lingual (with subtitles)! Also, I didn't realized until I bought some that they come with a booklet with some quotes, scripture, pictures from the film, and reflection questions which would be great for small group discussion. So, I definitely recommend them as ways to open up or further dialogue on the topics presented and relevant passages of Scripture. They're great for those that follow Jesus and for those that are still looking. Following are a few thoughts and questions that I had as I was watching them today.

Nooma:Rhythm
Rob evaluates what it means to be in relationship with God in terms of the process of relating and following instead of the in/out terms common in conversion language. Near the end he says "you ARE in relationship with God," and on the back of the DVD package it says "maybe it's through trusting Jesus and living the kind of life he taught us to live...that we have a relationship with God." Is this "discipleship to converted discipleship"? What does it look like for someone to walk the path of Jesus before they are counted "in Christ", reconciled to God in Him?
In the notes, the question is asked, "Which is more important to Jesus: what we believe or what we do?" I think I understand what he's getting at, but to me, really, it's neither, because what we do betrays what we really believe, and what we really believe is inevitably worked out in what we do. Jesus repeatedly told people to "believe" in Him, and there was no gap in His mind between believing and doing. To believe is to do and to do is to believe. It is trust. So the question is really "Who or what do you trust?" because life and reality is personal, relational, or at least it was meant to be.
So, maybe at some point those that begin to walk the path of Jesus and listen to the words of Jesus begin relate to him and finally come to say, "You have the words of eternal life. I have believed and have come to know that you are the Holy One of God."
And this is renewed, just as the grounds of our baptism is remembered in the Eucharist week by week, so at points we are reminded of our confession when we find Jesus asking us, "Do you love me more than these? ... Then feed my sheep." And so it continues until we die, finally, with Him.

Nooma:You
Rob made a lot of assertions about many of the New Testament concepts being firmly in relation to and in opposition to the 1st century religious and political context, concepts and expressions like "No under name by which men must be saved" and "Jesus is Lord" and "Gospel" and "Ekklesia (or church)" and even the resurrection of the savior-god. I'm familiar with a few of these points of contact and conflict, but I wonder if the emphasis is too heavily placed on the 1st century context on not enough on the language and tradition of the several thousand years before as revealed in the hopes and experience of the nation of Israel. He brought it through a little bit in talking about the hope of the Messiah, the brokenness of the world, and the hope of God's program to fix it.
Some good questions to ask would be: "What are the sources and context for some of the sayings like "No other name..." and "Caesar is Lord" and "Gospel" and "Ekklesia"? Are there roots in Israel and the OT for these concepts and assertions as well (e.g. the Lord as YHWH, salvation in the name of YHWH, the gospel or good news of Isaiah 52, the congregation of Israel as ekklesia)? Where's the overlap? Where's the conflict? How were the Jewish concepts translated into the Greco-Roman? What influenced the Jewish concepts? What influenced the Greco-Roman? Any other influences? What were the apostles and 1st century church aware of? And Jesus?
I think the most powerful part of the film was near the end when Rob said, "There's a deeply personal dimension to this. Jesus is saving me, he's saving me from my sins, from my mistakes, from my pride, from my indifference to the suffering of the world around me. From my cynicism and despair, the brokenness I see in the world around me is true of my own soul."
As some of have observed in response to the popular recent discussions about evil and those on the side of evil, "If we look close enough we will see that the line dividing good and evil runs right through the middle of each one of us."

Anyone seen these, thought about this stuff? Thoughts?

in Christ

Light and Heat for the Path

This is from a professor at Trinity Evangelical Divinity School, Kevin Vanhoozer, from the beginning of an essay in the March 2005, edition of the Journal of the Evangelical Theological Society entitled "Lost in Interpretation? Truth, Scripture, And Hermeneutics". I'm looking forward to the rest of the article, but I thought this first part was too good not to share! (italics mine)

There has been too much wrangling over whether evangelicalism is a matter of doctrine or piety, the head or the heart. Those who see the essence of evangelicalism in pietistic terms tend to see the Bible primarily as a means of spiritual sustenance. Those who see the essence of evangelicalism in doctrinal terms tend to see the Bible primarily as a means of propositional communication. It is neither necessary nor advisable to take sides in this debate. Indeed, to do so is to reduce, and so distort, the very concept of biblical and doctrinal truth. Let no one put asunder what God has joined together. Far better to see the Christian life as a way where head and heart come together to get the feet moving. Evangelicals need to put feet on the gospel, and on our doctrine. Evangelical theology should provide direction for walking the way of truth and life.

Truth, Knowledge and Communication

Some thoughts on some quotes from Faith Thinking, by Trevor Hart, pp. 92-95.

Although the "ideal of truth as absolute certainty, knowledge as a subjugation of reality by the mind, and true statements as a direct and exhaustive mirroring of reality in propositional form" is an ideal which cannot be attained, "least of all where God is concerned, ...knowledge does not need to be absolutely certain nor (do) statements (need to be) precise verbal representations in order for there to be true knowledge and speech which bears appropriately upon the world."

For all the science folks out there, I would put it like this: at the beginning of college you learn certain equations and models for evaluating things that happen in the world around you, but these equations and models on approximate an actual situation. Towards the end of college your equations and models become more sophisticated, with more variables, constants, coefficients, and even more sophisticated approximations, but you're still approximating to a certain extent. That's why there are safety factors in engineering, to provide buffer for all the things that your approximations might have misjudged.
Now, just because a scientist or engineer can only really just refine and reshape all these approximate models and equations doesn't mean that the effort is pointless and better left to the backyard mechanic who finds a way to make it work for himself and his situation. There are discoverable reasons he is able to "make it work," and the pursuits of those reasons are worthwhile, and even authoritative to a certain extent, even if they are only approximate.


The references outside the system of Christian theology are "the very thing(s) with which Christian theology begins and ends: namely the claim that an extra-systematic reality is indeed to be known here; not on the basis of human endeavor and self-transcendence alone or as such, but because he makes himself know in particular ways, times and places. The claim, in other words, that God has revealed himself. Such a claim may well be impossible to prove or to demonstrate in 'public' fashion, but it furnishes the very starting point for theological activity as a passionate, committed quest for further understanding and truth. . . For if God has indeed spoken or acted in such a way as to give himself to be known here, then to withhold or suspend fiduciary commitment to this story as public truth is to fail in one's moral responsibility in the face of reality."

It is ridiculous and foolish to deal with the system of Christian theology as if it had no meaningful references or sources outside its collections of propositions and doctrines, as if it were just a "value meal" among "value meals" with no connection to the cow or potato or food distribution warehouse from which it came. The system of Christian theology claims a source outside itself, rooted in the public and observable, even if it still open to interpretation in public. To ignore Christian theology's claim on reality while seeking to do Christian theology is not to do Christian theology at all. It is as if, stranded in the wilderness, one said to one's family "Well, we believe that we are stranded in the wilderness so let's use these resources we have to make it out" while saying to and of others, "They may not believe they're stranded in the wilderness, and they could be right, so we'll not bother them too much. I'm sure they'll work things out as what's best for them, and maybe we can learn something from them too." It may still be a theology of some sort, but not of the Christian sort.

"The Bible says it, and that settles it!"

So my friend and I were talking about the meaning and nature of language over a bowl of red curry today, and I said something to the effect of, "It makes me nervous sometimes when I hear people pick up their Bible, read a short story or a couple of verses, and matter-of-factly say 'The Bible says ____, and that settles it.' We're so far away from the cultural context of the New Testament at the least, not to mention the range of cultural settings in the Old Testament, that if it weren't for the sovereign and active work of the Holy Spirit and all the elements of common grace, it would be very difficult for the Bible to mean anything to us at all."

As I was cleaning my room up a little bit, and even as I am writing this, I think that I had overplayed in my mind the enormity of the influence of such a cultural divide and downplayed the extent of the Spirit's work and of elements of common grace in any and every age and culture. The Spirit has in fact been at work both in the academy and on the streets and in the jungles to enlighten and to teach, to open up the Scriptures as Jesus did on the road to Emmaus, and to cross cultural divides as Paul did on Mars Hill. Truth is not out of reach for anyone to receive and believe, even though our hands are not so big as to hold it all at once.