tag:blogger.com,1999:blog-36948550767715456632024-03-05T08:54:16.320-08:00As above, so belowThe writings and theological musings of Paul Walker. Paul Walkerhttp://www.blogger.com/profile/15896206113481631957noreply@blogger.comBlogger51125tag:blogger.com,1999:blog-3694855076771545663.post-27001839960195314102022-03-13T22:21:00.020-07:002022-03-14T08:57:05.901-07:00Everything that can be shaken, will be shaken<p style="font-family: Avenir; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEj7fmK4mqIgAzjduDOESf-wtEvhBK7Mkr9-MZ_pQBj6zhbN1ets8bfcO-xNgg23Iu2nNQDneNwRSYC2jTAdn6KtcNUfadQwMSjUZGFE3z9UP4rU-T9Aw9SOnKOQeq7ARm1cD2zlnKxZkS7FcglyRIJQWGMTvvEsvbI3Z6VKLhNflamO1oTnX3ZlJZ_Q=s5491" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="4733" data-original-width="5491" height="364" src="https://blogger.googleusercontent.com/img/a/AVvXsEj7fmK4mqIgAzjduDOESf-wtEvhBK7Mkr9-MZ_pQBj6zhbN1ets8bfcO-xNgg23Iu2nNQDneNwRSYC2jTAdn6KtcNUfadQwMSjUZGFE3z9UP4rU-T9Aw9SOnKOQeq7ARm1cD2zlnKxZkS7FcglyRIJQWGMTvvEsvbI3Z6VKLhNflamO1oTnX3ZlJZ_Q=w423-h364" width="423" /></a></div><p style="font-family: Avenir; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px; text-align: center;"><br /></p><p style="font-family: Avenir; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><i><br /></i></p><p style="font-family: Avenir; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><i>“Everything that can be shaken, will be shaken.” </i></p>
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<p style="font-family: Avenir; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;">I heard those words from the lips of<a href="https://www.daniellestrickland.com" target="_blank"> Danielle Strickland</a> back in December after the news broke about <a href="https://www.christianitytoday.com/news/2022/march/bruxy-cavey-meeting-house-resign-canada-anabaptist-abuse.html" target="_blank">Bruxy Cavey </a>being placed on leave following accusations of sexual misconduct. Those words were <i>so</i> appropriate to describe that moment in time for The Meeting House. Those words are still so resonant today as The Meeting House grieves and laments the reality of sexual abuse by a trusted leader. I heard a <a href="https://youtu.be/ZEbZzh4nbgQ?t=2895" target="_blank">brokenhearted member</a> of the The Meeting House pastoral team share these words again today.</p>
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<p style="font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-family: Avenir;"><span style="font-size: 12px;"><i>Everything… yes, everything that can be shaken, is being shaken. </i></span></span></p><p style="font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-family: Avenir;"><span style="font-size: 12px;"><i><br /></i></span></span></p><p style="font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-family: Avenir;"><span style="font-size: 12px;">The reason those words caught my attention was not due to their powerful rhetorical effect. They caught my attention because I had heard these words uttered by another person. </span></span></p><p style="font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-family: Avenir;"><span style="font-size: 12px;"><i><br /></i></span></span></p><p style="font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-family: Avenir;"><span style="font-size: 12px;">The person who shared these words with me has a bit of a prophetic gift— though they’d be reluctant to name it. When they uttered these words to me they were lamenting their personal experience as a pastor in the USA. They shared with me their pain at the hyper-polarization, racism, and nationalism they were experiencing in their American context. People were leaving churches on mass because of their political allegiances. Donkeys and elephants held more formational power than the lamb who was slain. If you dared to name racism, nationalism, or any other politically charged topic you could count on folks leaving your church. And if you failed to name it, a whole other group would leave as well. So my friend who was disillusioned with the state of the USA Church named to me the apocalyptic unveiling of times like these. He named the many ugly realities that were rearing their heads after years in the darkness. He named to me that everything that can be shaken, is being shaken. </span></span></p><p style="font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-family: Avenir;"><span style="font-size: 12px;"> </span></span></p><p style="font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-family: Avenir;"><span style="font-size: 12px;">I offer the next few words to you with a bit of trepidation. </span></span></p><p style="font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-family: Avenir;"><span style="font-size: 12px;"><br /></span></span></p><p style="font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-family: Avenir;"><span style="font-size: 12px;">I don’t claim to speak for the church in Canada. I don’t claim to be someone who has a handle on everything. I just have a hunch. I have a relentless whisper. I have this word from beyond that I want to submit to you. </span></span></p><p style="font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-family: Avenir;"><span style="font-size: 12px;"><br /></span></span></p><p style="font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-family: Avenir;"><span style="font-size: 12px;">The church in Canada is in a critical moment. And how we choose to navigate the next season will shape us for good or for ill. </span></span></p><p style="font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-family: Avenir;"><span style="font-size: 12px;"><br /></span></span></p><p style="font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-family: Avenir;"><span style="font-size: 12px;">We are slowly emerging from the cocoon of lockdown and live streams. It’s been two long and painful years of Covid-19. We’ve been tired, weary, afraid, angry, worried, lonely, frustrated, exhausted, and isolated. If you could name a hard emotion, we have probably felt it. </span></span></p><p style="font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-family: Avenir;"><span style="font-size: 12px;"><br /></span></span></p><p style="font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-family: Avenir;"><span style="font-size: 12px;">Added to this emotional exhaustion is the discovery of our own skeletons in the closet of the church in Canada. Racism, political tensions, clergy sexual scandals, and cultural polarization are not just problems for our neighbours to the south. They are our problems too. The light has shone on some of our darkest areas. With many tears, we find that even here in Canada….Everything that can be shaken, is being shaken. </span></span></p><p style="font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-family: Avenir;"><span style="font-size: 12px;"><br /></span></span></p><p style="font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-family: Avenir;"><span style="font-size: 12px;">Some Canadian church leaders are worried about if we will ever see our pre-covid attendance numbers. Some are concerned with the rising numbers of ex-vangelicals, nones, and done’s. Some are concerned that whole institutions are going to collapse in a post-covid world. Some have left ministry altogether. These are not easy times. </span></span></p><p style="font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-family: Avenir;"><span style="font-size: 12px;"><br /></span></span></p><p style="font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-family: Avenir;"><span style="font-size: 12px;">I find myself more concerned about if we will actually take the hard-learned lessons of these times with us into the post-Covid world? I wonder if we are “receiving a kingdom that cannot be shaken” (Hebrews 12:28) or if we are content to retreat to our dilapidated houses that will soon fall with a great crash? </span></span></p><p style="font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-family: Avenir;"><span style="font-size: 12px;"><br /></span></span></p><p style="font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-family: Avenir;"><span style="font-size: 12px;">I don’t know about you, but I am convinced that these last two years are not wasted years. Or at least, they don’t have to be. </span></span></p><p style="font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-family: Avenir;"><span style="font-size: 12px;"><br /></span></span></p><p style="font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-family: Avenir;"><span style="font-size: 12px;">I wonder if you feel the same?</span></span></p><p style="font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-family: Avenir;"><span style="font-size: 12px;"><br /></span></span></p><p style="font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-family: Avenir;"><span style="font-size: 12px;">I wonder if the last two years are not wasted time but a time where we need to learn and re-learn how to be the people of God. I wonder if this season of shaking just might be preparing us for something better? What if the trials of these last years are for our good?</span></span></p><p style="font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-family: Avenir;"><span style="font-size: 12px;"><br /></span></span></p><p style="font-stretch: normal; line-height: normal; margin: 0px;"><span style="font-family: Avenir;"><span style="font-size: 12px;">Perhaps even in all this pressing and crushing, Jesus is making new wine? </span></span></p><p style="font-family: Avenir; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><br /></p><p style="font-family: Avenir; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><br /></p><p style="font-family: Avenir; font-size: 12px; font-stretch: normal; line-height: normal; margin: 0px;"><br /></p>Paul Walkerhttp://www.blogger.com/profile/15896206113481631957noreply@blogger.com0tag:blogger.com,1999:blog-3694855076771545663.post-30979015704467475992021-08-09T14:01:00.003-07:002021-08-09T21:18:43.196-07:00Review: When Narcissism Comes To Church <p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhrYeVQ5S73wGBIdeeBmD0s7gqxfQ2vR29lGiQ-AFj2i4W7bapoArBNGQ313IXOCg43OLZ8D9FyfJGBi1hlkHRHIqvp4nxOPCidZIgtd_eo8jN8-dSVbktSOh3pZEKyXP41IHNsICAUg1k/s840/IMG_244183D19853-1.jpeg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="840" data-original-width="828" height="381" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhrYeVQ5S73wGBIdeeBmD0s7gqxfQ2vR29lGiQ-AFj2i4W7bapoArBNGQ313IXOCg43OLZ8D9FyfJGBi1hlkHRHIqvp4nxOPCidZIgtd_eo8jN8-dSVbktSOh3pZEKyXP41IHNsICAUg1k/w375-h381/IMG_244183D19853-1.jpeg" width="375" /></a></div><br /><p></p><p><span style="font-family: arial;">When vacation comes around, I like to unwind by reading a book or two. This is especially true if I am laying on a beach and relaxing. This strikes some folks as odd, because most of my vocation as a pastor also involves reading. I have no defence. Yes, it is odd... but I've just accepted the oddity that I read for work and rest. ;) </span></p><p><span style="font-family: arial;">Anyway... I began my 2021 vacation time reading Chuck DeGroat's latest book <i>When Narcissism Comes To Church</i>. As is my practice, I let folks know what I am reading through the socials. This book was no different. I took a picture and shared it as "Vacation Book #1". </span></p><p><span style="font-family: arial;">Normally, I get a few likes and the odd comment when I share my latest book. This book was different. Several people reached out to me with public and private comments like: </span></p><p style="text-align: center;"><span style="font-family: arial;"><i>Please let me know what you think of this book. </i></span></p><p style="text-align: center;"><span style="font-family: arial;"><i>I've been hurt by </i><u style="font-style: italic;">BLANK</u> <i>person whom I suspect has NPD. Would this book be helpful for me? </i></span></p><p style="text-align: center;"><span style="font-family: arial;"><i>I am so glad you're taking time to read this book. I've feel like this topic is something church leaders need to pay attention too.</i></span></p><p><span style="font-family: arial;">The reaction to sharing this book was fascinating to me. It made me dig into the material with a sense of purpose and responsibility. I was eager to answer the many private and public questions I had received. More than that, as a young church leader I really wanted to grow in my understanding and awareness of the church cultures that enable narcissistic behaviours. </span></p><p><span style="font-family: arial;">So... would I recommend this book? </span></p><p><span style="font-family: arial;"><b>YES! </b></span></p><p><span style="font-family: arial;">Wholeheartedly, I believe this is an important read for the church in 2021. It expanded my understanding of what narcissism is and how it looks different across differing personality types. It expanded my understanding of the ways culture's can contribute and allow for the shadow self to grow in the darkness. And mostly importantly... this book challenged me to have empathy towards those<i> </i>who exhibit narcissistic personality disorder (NPD). </span></p><p><span style="font-family: arial;">Let me share with you some important insights I gleaned from the book. </span></p><p><span style="font-family: arial; font-size: medium;"><b><br /></b></span></p><p><span style="font-family: arial; font-size: medium;"><b>Narcissism is more than an inflated sense of </b></span><span style="font-family: arial; font-size: medium;"><b>self-importance. </b></span></p><p><span style="font-family: arial;">I had often understood a narcissist as a grandiose character who is obsessed with themselves. They spend their waking days working all things into the orbit of the gravity of their ego. To have a narcissist as a friend is to feel like a accessory to their life. Think of the Disney movie <i>Hercules. </i>The animators chose to represent Narcissus the Greek god as a fashionable man constantly staring into a mirror. </span></p><p><span style="font-family: arial;"><br /></span></p><p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj_5nMe4STcLXTtwHnz_xrLl2SR0iyx33JYCl9gEbQNYC_XT2B-EKU-cDWuRnwX3DD7lgo375DmsMO6G9aqqCrRnBl6IeLIPjWhja_MiR4bqBL53q-clXa4cnbQQro1_4PZ5Dhg4R9Dt4M/s720/Tumblr_nm022qS7IY1r3jmn6o1_1280.webp" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="540" data-original-width="720" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj_5nMe4STcLXTtwHnz_xrLl2SR0iyx33JYCl9gEbQNYC_XT2B-EKU-cDWuRnwX3DD7lgo375DmsMO6G9aqqCrRnBl6IeLIPjWhja_MiR4bqBL53q-clXa4cnbQQro1_4PZ5Dhg4R9Dt4M/s320/Tumblr_nm022qS7IY1r3jmn6o1_1280.webp" width="320" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Narcissus as depicted in <i>Hercules (circa 1997)</i></td></tr></tbody></table><br /><span style="font-family: arial;">The actual diagnosis of Narcissism is far more complex and nuanced. Throughout this book, Chuck DeGroat helps us see the complexity of narcissism as it relates different personality types. NPD is more than just a caricature of an inflated sense of ego. DeGroat quotes Terrance Real to help us understand the true definition of narcissism:</span></p><p><span style="font-family: arial;"></span></p><blockquote><span style="font-family: arial;">"People often think of Narcissus as the symbol the symbol of excessive self-regard, but in fact, he exemplifies the opposite. As the Renaissance philosopher Marssilio Ficino observed in the 1500, Narcissus did not suffer from an overabundance of self-love, but rather from its deficiency. The myth is a parable about paralysis. The youth, who first appears in restless motion, is suddenly rooted to one spot, unable to leave the elusive spirit. As Ficino remarked, if Narcissus had possessed real self-love, he would have been able to leave his fascination. The curse of Narcissus is immobilization, not of love for himself, but out of dependency on his image." [pg. 28]</span></blockquote><p></p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj3DYDXXCtZGEGq1jXd9hHmAq0KfDbM_KDDsa5LKS9CkDpg-CfC2OMFKTK22FT6EDAlhu0mmul0bzjMyJMN-ql-njhTblei3X1YtiC9frrO6XFHWsCNscOCH-rlVOraK7WpXQp15BoRqO8/s1453/1200px-Narcissus-Caravaggio_%25281594-96%2529_edited.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1453" data-original-width="1200" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj3DYDXXCtZGEGq1jXd9hHmAq0KfDbM_KDDsa5LKS9CkDpg-CfC2OMFKTK22FT6EDAlhu0mmul0bzjMyJMN-ql-njhTblei3X1YtiC9frrO6XFHWsCNscOCH-rlVOraK7WpXQp15BoRqO8/s320/1200px-Narcissus-Caravaggio_%25281594-96%2529_edited.jpg" width="264" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">"Narcissus" by Amerighi da Caravaggio </td></tr></tbody></table><div><br /></div><p><span style="font-family: arial;">What DeGroat wants us to understand is that <b>the narcissist lacks the ability to receive love.</b> They are numb to the ability to love themselves and thus are often stuck in a shame cycle feedback loop.They are chasing externally that which can only be healed internally. As DeGroat makes clear, "narcissism is born in the soil of shame and self-contempt, not healthy self-love." </span></p><p><span style="font-family: arial;"> DeGroat leans on the work of Christopher Lasch for a more holistic undertstanting of narcissism. "Lasch defines narcissism as the '<i><u>longing to be freed of longing</u></i>'. In other words the narcissist cannot tolerate the limitations of his humanity. What Lasch seems to be saying is that narcissism is about control. It is the refusal to live within God-ordained limitations of creaturely existence. Paradoxically, our desire to be superhuman dehumanizes us, wreaking havoc on our relationships." [pg. 4] </span></p><p><span style="font-family: arial; font-size: medium;"><b><br /></b></span></p><p><span style="font-family: arial; font-size: medium;"><b>Narcissism is both a personal & cultural problem </b></span></p><p><span style="font-family: arial;">"It's not enough to look at narcissism through the lens of an egotistical political figure or an emotionally abusive spouse, and arrogant CEO, or a powerful religious figure. We swim in the cultural waters of narcissism, and churches are not immune. Western culture is a <i>narcissistic culture</i>, as Christopher Lasch declared decades ago in his famous book <i>The Culture of Narcissism.</i> The same vacuousness we see beneath an individual's narcissistic grandiosity can be found at a collective level in American culture, evidences most recently in the #MeToo and #ChurchToo movements. While we tell ourselves stories of American exceptionalism, we hide what's beneath-- fragmentation, systemic racism, ethnocentrism, misogyny, addiction, shame and so much more. We've got a problem–– all of us. It's an <i>us</i> problem, not a <i>them</i> problem. " [pg. 4]</span></p><p><span style="font-family: arial; font-size: medium;"><b><br /></b></span></p><p><span style="font-family: arial; font-size: medium;"><b>The Narcissistic Pastor Defined </b></span></p><p><span style="font-family: arial;">"<b>A narcissistic pastor cannot step away. </b>In fact, in his (or her) mind he is essential in every decision. While he may speak of a vision that empowers the laity and staff, his actions say otherwise... His hidden insecurity manifest in anxious, hyper vigilant leadership in which significant meetings or decisions cannot happen without his blessing or presence. Often he arranges leadership structures and polity in such a way as to protect his authority at every level of decision making" [pg. 71]</span></p><p><span style="font-family: arial;">"<b>Narcissistic pastors are often inpatient with process and thus impatient with people.</b> With the sense that it should have happened yesterday, his leadership can be harsh and brutal... If a staff team is not quick to get on board with a new idea, or if a staff member doesn't get back to him right away after a text message is sent, he can be quick to the draw. In the end, his impatience reveals an absence of empathy, In his self-referential reality, others are a mere commodity." [pg. 72] </span></p><p><span style="font-family: arial;">"Because he ignores his own limitations, he is impatient with the limitations of others." [pg. 72] </span></p><p><span style="font-family: arial;">"The narcissistic pastor sees others as an extension of his own ego and is unable to respond with curiosity, empathy, or compassion, in part because he has none for himself." [pg. 72] </span></p><p><span style="font-family: arial;">"<b>Many narcissistic pastors have little ability to empower others in meaningful ways. </b>They keep staff in ambiguous roles, perhaps changing titles often or realigning structures. This is confusing and demoralizing for hardworking staff members... In the end, the narcissistic pastor may see empowerment as a threat to his control and authority." [pg. 74] </span></p><p><span style="font-family: arial;">"<b>Narcissistic leaders are notoriously insecure.</b> While they project confidence outwardly, they mask a fear that it could all come crashing down, that they might be exposed as incapable or unsuccessful, that they'd be revealed as deficient." [pg. 76] </span></p><p><span style="font-family: arial;">"Unlike other professions where narcissism is prevalent, narcissistic pastors walk the fine line of omnipotence and feigned humility." [pg. 77] </span></p><p><span style="font-family: arial;">"While narcissistic pastors love visibly successful projects and programs, <b>they're often better at imagining and starting new projects rather than sustaining them</b>.... One reason for this phenomenon is that the narcissistic pastor must live in a constant state of ego inflation. The long hard work of building one thing comes with many disappointments, and thus is inherently ego delating. Proposing and starting multiple things allows the narcissistic pastor to receive all the grace for the successes and blame 'incompetent staff' for any failures. " [pg. 78] </span></p><p><span style="font-family: arial;">"Those within the narcissistic debris field will experience <b>a confusing vacillation between praise and withdrawal.</b> The loyal soldier who hunkers down and does the bidding of the narcissistic pastor is sure to get praise. She is an extension of his ego, so the praise is mostly self-centred." [pg. 79] </span></p><p><span style="font-family: arial;">"Some narcissistic pastors are bullying intimidators who use their power to wield control... The narcissistic pastor can intimidate in direct ways with condescension, threats of termination, long stare downs in a staff meeting, cutting comments about someone's work ethic or appearance, or removing someone from a key position or visible leadership role." [pg. 81] </span></p><p><span style="font-family: arial;">"In more structured and accountable settings, a more subtle, yet toxic, form of intimidation is required. Indirect intimidation often occurs through isolation. If you cross this of leader, you'll find yourself on the outside, wondering about your future.... Sometimes intimidation happens through triangulation. Ignoring you, the leader will draw in your peers, ingratiating them through approval and attention, all while planting seeds of distrust about you." [pg. 82]</span></p><p><br /></p><p><span style="font-family: arial;"><b>FAUXNERABILITY </b></span></p><p><span style="font-family: arial;">‘Fauxnerability’ – as in, faux (not genuine) vulnerability – is a word Chuck DeGroat coins to describe the sophisticated and socially aware narcissist. It speaks to a growing phenomenon seen among narcissistic pastors and leaders who may know some psychological language or talk about their personality type or even see a therapist – but who manifest a kind of false vulnerability." (Check out <a href="https://www.eternitynews.com.au/in-depth/fauxnerability-a-growing-phenomenon-among-narcissistic-pastors-leaders/" target="_blank">this article</a> for an extended discussion on this term) </span></p><p><span style="font-family: arial;">The things to be aware of when encountering a fauxnerable person:</span></p><p></p><ul style="text-align: left;"><li><span style="font-family: arial;">Contradictions</span></li><li><span style="font-family: arial;">Disclosures that focus on the past</span></li><li><span style="font-family: arial;">Staged fauxerabiltiy </span></li><li><span style="font-family: arial;">Victim mentality </span></li><li><span style="font-family: arial;">Lack of curiosity </span></li><li><span style="font-family: arial;">Oversharing </span></li><li><span style="font-family: arial;">Self-referencing.</span><span style="font-family: arial;"> </span></li></ul><p></p><p><span style="font-family: arial; font-size: medium;"><b>And So Much More... </b></span></p><p><span style="font-family: arial;">I could share so much more about this book, but probably not without incurring some sort of copy write infringement from IVP. ;) This is all to say, let me suggest that you move this book to the top of your reading list soon. I believe that in 2021, the evangelical church in North America is in a crisis of leadership. The past few years we have heard the reports of scandal after scandal. We have heard the testimonies of #churchtoo. </span><span style="font-family: arial;">In my mind, the evangelical church of North America needs to rebuild a vision of a more Christlike vision of leadership. This is one book that will help the North American church on its way. </span></p><p><span style="font-family: arial;"><br /></span></p><p><span style="font-family: arial;"><br /></span></p><p><span style="font-family: arial;"><br /></span></p><p><span style="font-family: arial; font-size: medium;"><b><br /></b></span></p>Paul Walkerhttp://www.blogger.com/profile/15896206113481631957noreply@blogger.com0tag:blogger.com,1999:blog-3694855076771545663.post-91724337740409973082019-08-16T16:21:00.000-07:002019-08-16T16:21:07.308-07:00Love is not all you need.<div dir="ltr" style="text-align: left;" trbidi="on">
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Paul Walkerhttp://www.blogger.com/profile/15896206113481631957noreply@blogger.com0tag:blogger.com,1999:blog-3694855076771545663.post-33126238144732802382019-07-13T08:36:00.001-07:002019-07-13T12:04:43.319-07:00The Parables of the Bridegroom, Shrunk Cloth, and New Wine Skins<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: verdana, sans-serif; font-size: x-small;"> “How can the guests of the bridegroom mourn while he is with them? The time will come when the bridegroom will be taken from them; then they will fast.</span></div>
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<span style="font-family: verdana, sans-serif; font-size: x-small;"> “No one sews a patch of unshrunk cloth on an old garment, for the patch will pull away from the garment, making the tear worse. Neither do people pour new wine into old wineskins. If they do, the skins will burst; the wine will run out and the wineskins will be ruined. No, they pour new wine into new wineskins, and both are preserved.”</span></div>
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<span style="font-family: "verdana" , sans-serif; font-size: x-small;">- Matthew 9:15-17</span></div>
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<span style="font-family: verdana, sans-serif;">There was a problem in Jesus' day that everyone acknowledged. Israel was under occupation by Rome. Israel as a people were not yet free of the sort of behaviours that led to captivity to Babylon. Israel was not experiencing the blessing of the promised land. There was the problem of unfaithfulness among a people called to be faithful. </span><br />
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<span style="font-family: verdana, sans-serif;">Here in the context of Matthew 9, we are confronted by three different groups who take issue with Jesus. (Teachers of law -v3, the Pharisees v11, and John’s the baptists disciples v14). Each of these groups had a particular way of living out their righteousness and faithfulness to Torah. The teachers of the law practiced a righteousness that was deeply tied to the Temple’s sacrificial system. The Pharisees practiced a righteousness that excluded sinners. And John’s disciples practiced fasting as evidence that they were the sort of people whom were faithful. </span><br />
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<span style="font-family: verdana, sans-serif;">Jesus does not solve the problem of unfaithfulness with the same old dusty practices. Rather, he tells three parables with the central point: </span><b style="font-family: verdana, sans-serif;">rethink everything.</b><span style="font-family: verdana, sans-serif;"> The question for us is this: Do we have the courage to trust that the Jesus way, is truly that way that brings life? Are we prepared to make new wine skins? Or are we—like the Pharisees, teachers of the law, and John’s disciples— content to look from the outside in? </span></div>
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Paul Walkerhttp://www.blogger.com/profile/15896206113481631957noreply@blogger.com0tag:blogger.com,1999:blog-3694855076771545663.post-27795460262411305782019-07-13T08:27:00.003-07:002019-07-13T11:56:43.378-07:00The Purpose of Parables <div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: "verdana" , sans-serif;">An Introduction to the video:</span></div>
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<span style="font-family: verdana, sans-serif; font-size: x-small;"><i>"The disciples came to him and asked, “Why do you speak to the people in parables?”</i></span></div>
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<span style="font-family: verdana, sans-serif; font-size: x-small;"><i>11 He replied, “Because the knowledge of the secrets of the kingdom of heaven has been given to you, but not to them. 12 Whoever has will be given more, and they will have an abundance. Whoever does not have, even what they have will be taken from them. 13 This is why I speak to them in parables:</i></span></div>
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<span style="font-family: verdana, sans-serif; font-size: x-small;"><i>“Though seeing, they do not see;</i></span></div>
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<span style="font-family: verdana, sans-serif; font-size: x-small;"><i> though hearing, they do not hear or understand.</i></span></div>
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<span style="font-family: verdana, sans-serif; font-size: x-small;"><i>14 In them is fulfilled the prophecy of Isaiah:</i></span></div>
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<span style="font-family: verdana, sans-serif; font-size: x-small;"><i>“‘You will be ever hearing but never understanding;</i></span></div>
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<span style="font-family: verdana, sans-serif; font-size: x-small;"><i> you will be ever seeing but never perceiving.</i></span></div>
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<span style="font-family: verdana, sans-serif; font-size: x-small;"><i>15 For this people’s heart has become calloused;</i></span></div>
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<span style="font-family: verdana, sans-serif; font-size: x-small;"><i> they hardly hear with their ears,</i></span></div>
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<span style="font-family: verdana, sans-serif; font-size: x-small;"><i> and they have closed their eyes.</i></span></div>
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<span style="font-family: verdana, sans-serif; font-size: x-small;"><i>Otherwise they might see with their eyes,</i></span></div>
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<span style="font-family: verdana, sans-serif; font-size: x-small;"><i> hear with their ears,</i></span></div>
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<span style="font-family: verdana, sans-serif; font-size: x-small;"><i> understand with their hearts</i></span></div>
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<span style="font-family: verdana, sans-serif; font-size: x-small;"><i>and turn, and I would heal them.’</i></span></div>
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<span style="font-family: verdana, sans-serif; font-size: x-small;"><i>16 But blessed are your eyes because they see, and your ears because they hear. 17 For truly I tell you, many prophets and righteous people longed to see what you see but did not see it, and to hear what you hear but did not hear it." - Matthew 13:10-17</i></span></div>
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<span style="font-family: "verdana" , sans-serif;">There is no shortage of information in our age. We are surrounded by hashtags, Wikipedia articles, breaking news, fake news, and trending topics. We do not lack the ability to discover what is going on throughout the world. But, do we always fully understand? Do we truly perceive? </span></div>
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<span style="font-family: "verdana" , sans-serif;">This is the challenge of understanding Jesus’ good news announcement about the Kingdom here in Matthew 13. It was trending news! Large crowds gathered (13:2) to hear what Jesus taught! Yet, not everyone who heard Jesus fully grasped what he was trying to say. We discover that Jesus purposely chose to not teach plainly, but to speak in parables. When asked why he did this, Jesus spoke of the crowd saying, </span></div>
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<i><span style="font-family: "verdana" , sans-serif;">“Though seeing, they do not see; though hearing, they do not hear or understand.”-</span><span style="font-family: "verdana" , sans-serif;">Matthew 13:13</span></i></div>
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<span style="font-family: "verdana" , sans-serif;">This raises all sorts of questions for us today. Are we hearing at the surface, or do we hunger to understand? Are our hearts calloused or soft? Will we— like the disciples— long for deeper meaning? If we do, the promise is that <i>“we will be given more”</i>(v12), and <i>“be healed”</i> (v15)</span></div>
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<span style="font-family: "verdana" , sans-serif;">For more on the purpose of parables, check out this sermon I preached on June 30, 2019 at The Meeting Place located in downtown Winnipeg. (139 Smith Street) </span></div>
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Paul Walkerhttp://www.blogger.com/profile/15896206113481631957noreply@blogger.com0tag:blogger.com,1999:blog-3694855076771545663.post-44445355387143394722017-08-17T10:04:00.001-07:002017-08-17T10:06:07.293-07:00Interview: Brian Zahnd, Sinners in the Hands of a Loving God (Part 2)<div dir="ltr" style="text-align: left;" trbidi="on">
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Brian Zahnd joins me on the MennoNerds podcast to discuss his new book, <i>Sinners in the Hands of a Loving God</i>. This is Part 2 of our ongoing discussion on the book.<br />
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The idea tracing back to Anselm that God is satisfying his wrath, punishing Jesus, in order to gain the capital that allows God to forgive. (0:16)<br />
The kind of justice which takes place at the cross. (6:42)<br />
The view of wrath striking Jesus on the cross, and how we should see wrath instead. (14:11)<br />
Hell and its various meanings which are not from Scripture. (23:16)<br />
The parables of the sheep and the goats and of Lazarus and the rich man. (32:52)<br />
How Brian preaches Hell. (36:48)<br />
Interpreting the book of Revelation. (41:04)<br />
The centrality of love. (45:31)<br />
Brian’s hope for the book. (49:46)<br />
Closing prayer. (50:42)</div>
Paul Walkerhttp://www.blogger.com/profile/15896206113481631957noreply@blogger.com0tag:blogger.com,1999:blog-3694855076771545663.post-5710853002180273392017-08-02T10:19:00.001-07:002017-08-02T10:29:28.649-07:00Interview: Brian Zahnd, Sinners in the Hands of a Loving God (Part 1) <div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: "times" , "times new roman" , serif;">Brian Zahnd joins me the podcast to discuss his new book, <em style="border: 0px; box-sizing: border-box; font-variant-caps: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Sinners in the Hands of a Loving God</em>. In Part 1, we focus on Brian’s story and the nature of the Bible. </span></div>
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<li style="border: 0px; box-sizing: border-box; font-style: inherit; font-variant-caps: inherit; line-height: inherit; margin: 0px 0px 0.7em; padding: 0px; vertical-align: baseline;"><span style="font-family: "times" , "times new roman" , serif;">Brian’s work with Word of Life Church in St. Joseph’s, Missouri. (1:09)</span></li>
<li style="border: 0px; box-sizing: border-box; font-style: inherit; font-variant-caps: inherit; line-height: inherit; margin: 0px 0px 0.7em; padding: 0px; vertical-align: baseline;"><span style="font-family: "times" , "times new roman" , serif;">Writing theology at a pastoral level. (4:39)</span></li>
<li style="border: 0px; box-sizing: border-box; font-style: inherit; font-variant-caps: inherit; line-height: inherit; margin: 0px 0px 0.7em; padding: 0px; vertical-align: baseline;"><span style="font-family: "times" , "times new roman" , serif;">The artwork on the cover of <em style="border: 0px; box-sizing: border-box; font-variant-caps: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Sinners in the Hands of a Loving God. </em>(9:21)<em style="border: 0px; box-sizing: border-box; font-variant-caps: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><br style="box-sizing: border-box;" /></em></span></li>
<li style="border: 0px; box-sizing: border-box; font-style: inherit; font-variant-caps: inherit; line-height: inherit; margin: 0px 0px 0.7em; padding: 0px; vertical-align: baseline;"><span style="font-family: "times" , "times new roman" , serif;">Brian’s fascination with the infamous sermon of Jonathan Edward, Sinners in the Hands of an Angry God, including how that sermon is not representative of Edward’s ministry. (12:59)</span></li>
<li style="border: 0px; box-sizing: border-box; font-style: inherit; font-variant-caps: inherit; line-height: inherit; margin: 0px 0px 0.7em; padding: 0px; vertical-align: baseline;"><span style="font-family: "times" , "times new roman" , serif;">Why we should not see God as angry, spiteful and abhorring of sinners. (22:50)</span></li>
<li style="border: 0px; box-sizing: border-box; font-style: inherit; font-variant-caps: inherit; line-height: inherit; margin: 0px 0px 0.7em; padding: 0px; vertical-align: baseline;"><span style="font-family: "times" , "times new roman" , serif;">How we got to this place where the Bible is understood the way it is. (29:26)</span></li>
<li style="border: 0px; box-sizing: border-box; font-style: inherit; font-variant-caps: inherit; line-height: inherit; margin: 0px 0px 0.7em; padding: 0px; vertical-align: baseline;"><span style="font-family: "times" , "times new roman" , serif;">Interpreting the Transfiguration. (37:20)</span></li>
<li style="border: 0px; box-sizing: border-box; font-style: inherit; font-variant-caps: inherit; line-height: inherit; margin: 0px 0px 0.7em; padding: 0px; vertical-align: baseline;"><span style="font-family: "times" , "times new roman" , serif;">What the Bible is, if it isn’t an end in itself. (44:44)</span></li>
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Paul Walkerhttp://www.blogger.com/profile/15896206113481631957noreply@blogger.com0tag:blogger.com,1999:blog-3694855076771545663.post-8038522841303064782017-05-18T19:28:00.001-07:002017-05-20T22:24:58.130-07:00Interview with Bruxy Cavey: (Re)Union <div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Bruxy Cavey joins me on the MennoNerds podcast to talk about his newest book, (Re)union: The Good News of Jesus for Seekers, Saints, and Sinners. </span></div>
Paul Walkerhttp://www.blogger.com/profile/15896206113481631957noreply@blogger.com0tag:blogger.com,1999:blog-3694855076771545663.post-41295907150016527082017-04-28T10:05:00.001-07:002017-04-28T13:31:58.565-07:00Historical Reasons for the Resurrection? <div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: "georgia" , "times new roman" , serif;">This past Sunday I did something that I had never done before as a Pastor. I preached on the historical reasons for the resurrection. It was not an easy sermon to prepare. There is a lot of material to cover in such a short time. I found myself <i>a bit</i> apprehensive to give a list of reasons why one might believe in the resurrection. (You can listen to that sermon above in the video player) </span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">You may ask, "Why the apprehension?"</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Certainly, that is a valid question. </span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Why should any minister of the Gospel be apprehensive on sharing the historical case for the resurrection? I guess my apprehension could be narrowed to the fact that I did not want to build an entire case on reason alone. I think it's dangerous to base our faith on a post-enlightenment rationalism that declares, "I have empirically proven the answer, thus removing the need for faith."</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"> Jason Micheli captures my apprehension perfectly when he writes,</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"> "The Barthian in me bristles at the unexamined assumption that that which is ‘objective’ and true must be empirically verifiable, it’s nonetheless true that the same Barthian in me is allergic to rational apologetics."- <a href="http://tamedcynic.org/do-you-disbelieve-the-resurrection-or-do-you-disbelieve-the-possibility-of-resurrection/">tamedcynic.org</a> </span></blockquote>
<span style="font-family: "georgia" , "times new roman" , serif;">And so all of this left me with an uneasy feeling about putting together a sermon that compiled a list of reasons for believing the resurrection. I was apprehensive about a "wooden rationalism" that called for undeniable verification. Thankfully, both Jason & N.T. Wright helped me provide a proper framing of where to put these arguments for the resurrection. </span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Jason Micheili cleverly asserts this dialectical statement:</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">To say the resurrection of Christ is beyond historical verification is true, for we believe God intervenes from beyond history to raise Jesus from beyond the grave. </span><span style="font-family: "georgia" , "times new roman" , serif;">But to say the resurrection of Christ is beyond historical verification is not also to suggest that the resurrection of Christ is beyond historical plausibility, for we believe God intervenes to raise Jesus from the grave <i>within history</i>. </span><span style="font-family: "georgia" , "times new roman" , serif;">In fact... I do think the resurrection is the best- or at least a compelling- historical explanation for the resurrection of Jesus.</span></blockquote>
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<span style="font-family: "georgia" , "times new roman" , serif;">N.T. Wright, in his popular book <i><a href="https://www.amazon.com/Surprised-Hope-Rethinking-Resurrection-Mission/dp/0061551821/ref=sr_1_1?ie=UTF8&qid=1493398739&sr=8-1&keywords=Surprised+by+hope">Surprised By Hope</a>,</i> (and <a href="https://www.amazon.com/Jesus-Victory-Christian-Origins-Question/dp/0800626826/ref=sr_1_1?ie=UTF8&qid=1493398775&sr=8-1&keywords=jesus+and+the+victory+of+god">elsewhere</a>) spends endless chapters laying out the historical case for the plausibility of the resurrection. Yet, after tirelessly laying out his through argument, Wright explains to his readers exactly where these rationalistic based arguments belong for followers of Jesus. He writes, </span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">"[T]hough the historical arguments for Jesus’s bodily resurrection are truly strong, we must never suppose that they will do more than bring people to the questions faced by Thomas, Paul, and Peter, the questions of faith, hope, and love. We cannot use a supposedly objective historical epistemology as the ultimate ground for the truth of Easter. To do so would be like lighting a candle to see whether the sun had risen. What the candles of historical scholarship will do is to show that the room has been disturbed, that it doesn’t look like it did last night, and that would-be normal explanations for this won’t do. Maybe, we think after the historical arguments have done their work, maybe morning has come and the world has woken up. But to investigate whether this is so, we must take the risk and open the curtains to the rising sun. When we do so, we won’t rely on the candles anymore, not because we don’t believe in evidence and argument but because they will have been overtaken by the larger reality from which they borrow, to which they point, and in which they will find a new and larger home. All knowing is a gift from God, historical and scientific knowing no less than that of faith, hope, and love; but the greatest of these is love."- <i>N.T. Wright</i>, <i>Surprised By Hope, pg. 74</i></span></blockquote>
<span style="font-family: "georgia" , "times new roman" , serif;">So this is all to say, that while I find the various reasons for the resurrection compelling, I must always recognize that these reasons alone cannot form the basis of faith and trust in the resurrection. I must go deeper from reason to <i>hope, faith, and love</i>. </span></div>
Paul Walkerhttp://www.blogger.com/profile/15896206113481631957noreply@blogger.com0tag:blogger.com,1999:blog-3694855076771545663.post-38751063506484104472017-03-10T08:36:00.002-08:002017-04-28T11:27:29.237-07:00The Crucifixion of the Warrior God<div dir="ltr" style="text-align: left;" trbidi="on">
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Here I am interviewing Greg Boyd on <i>The Crucifixion of the Warrior God. </i>Enjoy! </div>
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Paul Walkerhttp://www.blogger.com/profile/15896206113481631957noreply@blogger.com0tag:blogger.com,1999:blog-3694855076771545663.post-90839859988674539922015-11-10T09:16:00.001-08:002016-05-09T10:01:08.846-07:00This age. This era. <div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">This age. This era. </span><br />
<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">The age of anger & cynicism; </span><br />
<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Outrage & worry;</span><br />
<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Fear & reaction. </span><br />
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">If it bleeds it leads,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Outrage is all the rage,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Anger is the new patience </span><br />
<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">And our worries multiply.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Wordless groans.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">O Spirit, help us in our weakness.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">We do not know what we ought to pray</span><br />
<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">We do not know what we ought to say</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Help us see the new age that is to come;</span><br />
<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">A new vision, a new creation, the age of: </span><br />
<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Love! Joy! Peace! </span><br />
<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Patience! Kindness! </span><br />
<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Goodness! Faithfulness! </span><br />
<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Gentleness! Self-control! </span><br />
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">We are frail and weak;</span><br />
<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">In need of the Helper.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Lord, have mercy,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Christ, have mercy,</span><br />
<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Lord, have mercy. </span><br />
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Paul Walkerhttp://www.blogger.com/profile/15896206113481631957noreply@blogger.com0tag:blogger.com,1999:blog-3694855076771545663.post-81949190680714947952015-08-19T11:42:00.001-07:002016-05-09T10:01:50.804-07:00A Celtic Prayer <div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="http://www.northumbriacommunity.org/"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjqrYRLTx5tAoc4XREzQ-i6QUpJDiUHk2VUDZWUki8rFaIpFH2IYqS-5z-P8pCNzEQgumqJgvvbc8IeleKbyib3CUryb161YjP85LVJP4HUPrvtzw_C01CGz339iU36vpjWeUvlzN7az0A/s400/415RCJ8BHBL._SY344_BO1%252C204%252C203%252C200_.jpg" width="270" /></a></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: x-large;"><b><u>Canticle</u></b></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Christ, as a light</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">illumine and guide me.</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Christ, as a shield</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">overshadow me.</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Christ under me;</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Christ over me;</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Christ beside me</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">on my left and my right.</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">This day be within and without me,</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">lowly and meek, yet all-powerful.</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Be in the heart of each to whom I speak;</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">in the mouth of each who speaks unto me.</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">This day be within and without me,</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">lowly and meek, yet all-powerful.</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Christ as a light;</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Christ as a shield;</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">Christ beside me</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">on my left and my right.</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: x-large;"><b><u>Blessing</u></b></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">May the peace of the Lord Christ go with you,</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">wherever He may send you.</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">May He guide you through the wilderness,</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">protect you through the storm.</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">May He bring you home rejoicing</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">at the wonders He has shown you.</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">May He bring you home rejoicing</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">once again into our doors.</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">+ In the name of the Father, and of the Son, and of the Holy Spirit. Amen.</span></div>
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Paul Walkerhttp://www.blogger.com/profile/15896206113481631957noreply@blogger.com0tag:blogger.com,1999:blog-3694855076771545663.post-66052939884731647832014-12-16T16:02:00.001-08:002015-03-19T07:24:07.589-07:00Book Review: Derek Flood's "Disarming Scripture"<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Today on my blog I am reviewing a great new book by author and theologian Derek Flood: <i>Disarming Scripture: Cherry-Picking Liberals, Violence Loving Conservatives, and why we need to learn to read the Bible like Jesus did. </i></span></div>
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Flood’s latest offering is addressing a deep problem in the way Christians have (mis)read our Scripture. The problem of violence is not just an anachronistic oddity of interpretation of Scripture. As Flood comments, “genocide narrative is a central theme of the books of Deuteronomy and Joshua, and constitutes a major component of the defining story of the Israelites as they came into the promise land.”[1] Sadly t</span></span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><span style="-webkit-text-stroke-width: initial;">he Bible has a long history of being used to justify, and legitimate violence throughout history. Texts like the conquest narrative of the book of Joshua have been rallying points for crusades, manifest destiny, and genocide. The problem of the violence of the Bible is a problem for Christian precisely because we claim these Scriptures as our sacred text. Flood in his latest book, gives us the vocabulary and </span>hermeneutic<span style="-webkit-text-stroke-width: initial;"> to address these problem passages head on.</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">What Derek Flood does exceptionally in this book is to challenge both liberal and conservative readings of Scripture. A liberal reading, according to Flood, is “to point to the good parts… deny the problem and simply whitewash over the evidence.”[2] The conservative reading of the violent texts is to “advocate for things we know are profoundly wrong in an attempt to defend the Bible and our faith.” [3] In so far as Flood has done this, you should expect to be challenged by this book. </span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">I personally grew up in a tradition that has more or less ignored the troubling passages of Scripture. This book has given me a renewed encouragement to re-engage those troubling passaging with a "<b>faithful questioning</b>" that asks tough questions of the text in light of how Jesus read his bible.</span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><span style="-webkit-text-stroke-width: initial;">A good challenge that Derek Flood brings to those of us from traditions (like Anabaptist) who have a practice of Jesus-lensed interpretation on the violent passages, is to not base our understanding of Scripture purely on authority. As Flood comments, "As long as we are basing something on authority, we are not understanding it. This is the way of <i>unquestioning obedience</i> which inevitably leads to hurtful interpretations because it has no means to differentiate between what is hurtful and what is loving." Instead, we need to take the next step to imitate <i>the way </i>Jesus reads and engages Scripture. Why is this important? Well, without giving away too much in the book, because ultimately Jesus did not speak out on all the issues that we may find morally problematic today. (e.g. slavery, discipline of children) </span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><span style="-webkit-text-stroke-width: initial;">Something I also appreciate about Flood in this book is his thorough engagement with some of the best academic minds and information in the field. Authors and theologians such as N.T. Wright, Richard Hays, James Dunn, Peter Enns, John Yoder, Susan Niditch and many more are being engaged and cited throughout this book. Flood does a great service in summing up arguments, critically engaging scholarship, and providing helpful footnotes all throughout this book. I honestly feel as if Flood is intentionally empowering his readership to engage his book as a launching point to further study. For this reason, I would encourage everyone who is </span>interested<span style="-webkit-text-stroke-width: initial;"> in the topic of </span>violence in Scripture to check out Flood's latest book.<br />
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I think I share <a href="http://brianzahnd.com/2014/12/disarming-scripture-derek-floods-important-book/">Brian Zahnd’s sentiments</a> in that we both think this was an amazing chapter in the book. Basically put, Flood makes the convincing case that Paul’s conversion on the Damascus Road is one away from violent zealotry of religious fanaticism and into an interpretation of his Scriptures in light of the non-violent Messiah. As Flood brilliantly comments, </span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">“Paul’s conversion to Christ was not one of a “sinner” who finds religion. Paul already had religion, and describes himself in fact as a religious zealot who could boast that his observance of the Torah was faultless… Paul’s conversion was one <i>away from religious fanaticism.</i> In other words, Paul did not see himself as rejecting his former violent interpretation of Israel’s scriptures, but rather as rejecting his former violent interpretation of them. Paul’s great sin - as he came to understand it- had been <i>participation in what he understood as religiously justified acts of violence, motivated by religious zeal.” </i>[4]</span></blockquote>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Flood then spends a good chunk of chapter three showing how Paul’s citation of Torah in his writings deliberately edits the original context to strip it of violence. One such example Flood provides is Paul’s quotation of Deuteronomy 32:43 found in Romans 15. </span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">“Rejoice with his people, you Gentiles, and let all the angels be strengthened in him.</span><span style="font-kerning: none; text-decoration: line-through;"><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">For he will avenge the blood of his children; he will take revenge against his enemies.</span></span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><span style="font-kerning: none; text-decoration: line-through;">He will repay those who hate him and cleanse his people’s land.”</span>-Deuteronomy 32:43</span></blockquote>
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Paul, Flood argues, is not just being a sloppy exegete but, “artfully and deliberately reshaping [scripture] from the original cry for divine violence into a confession of universal culpability, highlighting that all of us need mercy.”[5]</span></div>
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<span style="font-kerning: none; text-decoration: underline;"><span style="font-family: Georgia, Times New Roman, serif; font-size: x-large;">A Trajectory Reading of Scripture</span></span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Flood has divided the book into two parts: (1)Violence in the Old Testament & (2)Violence in the New Testament. In the later half of the book, Flood invests considerable time introducing his readership to the concept of a trajectory reading of scripture. This I believe is an important point to consider in relation to how we formulate our ethics in the New Testament. Many Christians understand that Scripture is a progressive narrative from the story of Israel being fulfilled in the story of Jesus. We get that something new has arrived on the scene with the new covenant. What may be a surprise to many Christians is that the New Testament is not a static monolith of arrived ethical perfection. As Flood explains,</span></div>
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“If we read the New Testament as a storehouse of eternal principals, representing a “frozen in time” ethic, where we can simply flip open a page and find what the timeless “biblical” view on any particular issue is- as so many people read the Bible today- then we would need to conclude that the institution of slavery has God’s approval and maintain it today. This is in fact <i>exactly</i> how many American slave-owning Christians did read the Bible in the past. Yet all of us would agree today that slavery is immoral.” [6]</span></blockquote>
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I often feel this unresolved tension and partial fulfillment in the writings of Paul. For instance, Paul in Galatians boldly proclaims, “There is no longer Jew or Gentile, slave or free, male and female. For you are all one in Christ Jesus.” [7] Yet in other instances we see the tension of Paul commending a slave Philemon to return to his Master, which is further exemplified by Paul’s multiple exhortations that slaves should, “obey your earthly masters in everything”.[8] How do we resolve this tension? Flood encourages us to read the direction and trajectory of the New Testament authors (e.g. Gal 3.28) and try to progress on that journey ourselves. </span></div>
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<span style="font-kerning: none; text-decoration: underline;"><span style="font-family: Georgia, Times New Roman, serif; font-size: x-large;">From Unquestioning Obedience to Faithful Questioning</span></span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">The problem we face our readings of Scripture is one of <b>unquestioning obedience.</b> Or in other words, our practices can sometimes be reduced to turning to any page of the Bible and yelling “God said it, I believe it, that settles it.” This, Flood suggests, is not a faithful representation of how Jesus or Paul would read their Scriptures. <br />
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So a few basic points that Flood makes in favour of a faithful questioning:<br />
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1. The Hebrew Scriptures are multi-vocal documents of sometimes opposing views- testimony and counter testimony. </span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">“In the Hebrew Bible, we do not hear only a single unified voice, rather we encounter multiple competing voices - each claiming to be the correct view, each claiming authority.” [9]</span></blockquote>
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2. When Jesus & Paul read their Scriptures they did not affirm every voice and every assumption in the Hebrew text.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">“Jesus, while embracing the prophets’ priority of compassion over ritual, rejects their common tactic of blaming the victim, and instead acts to heal those who are sick, effectively undoing God’s supposed “judgement” on them. Jesus, in fact, does not associate sickness with God’s judgement at all, but with the kingdom of satan, and thus acts to liberate people from its bondage, rather than upholding it as right and calling for repentance as the prophets do.”[10]</span></blockquote>
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3. Faithful questioning requires us to enter into the discussion with humility, knowing that the function of Scripture, as summed up by Jesus, is to love God, and our neighbour as ourselves. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">“Because of the multiple conflicting narratives we simply must choose, we <i>must</i> take sides in the debate, we are forced to embrace some narratives, while rejecting others.” [11]</span> </blockquote>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">“Jesus is calling us as his disciples, to a mature, intelligent, responsible and empowered reading of Scripture that is rooted in life and our shared human experience together. Our hermeneutical key then is that our interpretation needs to be evaluated on its merit - we need to look at the fruits. If we see that it results in love then this is the aim of Scripture.” [12]</span></blockquote>
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<b><u><span style="font-size: x-large;">Possible Points of Improvement </span></u></b><br />
<br /><u><span style="font-size: x-large;">Is Judgement inherently violent? </span></u></span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">In the nine chapter, “Undoing Judgement”, Flood enters into a discussion on Matthew’s use of violent language. Flood highlights that the Gospel according to Matthew adds phrases that appear to highlight divine retribution. As Flood comments, “We read of the unfaithful being “tortured” (Mt 18:34), “tied hand and foot”(Mt 22:13), “cut into pieces” (Mt 24:51, par Lk 12:46), “thrown into darkness” (Mt 8:12; 22:13;25:30), and “thrown into the blazing furnace” (Mt 13:42 & 50).” [13]<br />
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Flood’s proposal is that, “Matthew has added apocalyptic language to the parable of Jesus with the intent of tapping into the hopes of the Jewish people for liberation from bondage.” [14] To this I say amen! I agree wholeheartedly. </span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">My “possible point of improvement”, alongside Flood's points would be to also suggest a partial preterist reading of <i>some</i> of the violent passages in Matthew. (This will not bring an easy resolution to all of Matthew’s texts) This is to say that if Matthew’s community is primarily Jewish, then we are to read much of Matthew’s judgement passages as warnings of God’s coming judgment upon Israel. As Fredrick Dale Bruner comments on the Olivet discourse, "Jesus saw the destruction of Jerusalem and the end of the world as being almost contemporaneous.” This is of course does not immediately resolve any tension without clarification to how God is judging Israel. Is it a matter of God being retributive or violent? Or is it a matter God surrendering us to this ontological realities of sin? I would like to suggest that God’s judgments are a matter of punitive withdrawal, which is God “giving us over” to consequences of our choices. This is not violence in any sense of the term but rather the very fulfillment of our free will choices. God’s judgement is not the position of an active tormentor, but of the Prodigal Father that willingly lets us divide our inheritance and go the other way. (Luke 15) This is the reason, I believe, why Matthew is being so vivid and apocalyptic is partly because this fate of the nation of Israel could have been avoided, and he is likely warning his faith community over danger of the rejection of the <i>good news</i>. [15] This perhaps would explain Matthew’s striking prediction of judgement to be fulfilled within “this generation”. (Mt 23:36; 24:34) <br />
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I think Luke helps us grasp God’s heart toward judgement on Israel, and subsequently a picture of God’s attitude to all judgement. Luke tells us that when Jesus was making his final journey to Jerusalem, </span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">“<i>He wept</i> over [Jerusalem] and said, “If you, even you, had only known on this day what would bring you peace—but now it is hidden from your eyes. The days will come upon you when your enemies will build an embankment against you and encircle you and hem you in on every side. They will dash you to the ground, you and the children within your walls. They will not leave one stone on another, because you did not recognize the time of God’s coming to you.”[16] </span></blockquote>
<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><span style="-webkit-text-stroke-color: rgb(0, 0, 0); -webkit-text-stroke-width: initial; font-family: Georgia, Times New Roman, serif; font-size: xx-small;"> </span>God in Christ arrives at the City that has rejected his way of peace which leads to them ultimately putting him upon the Cross of his execution and weeps over the state of affairs. It is striking picture of the God allowing us to rebel. To go our own way.<span style="-webkit-text-stroke-color: rgb(0, 0, 0); -webkit-text-stroke-width: initial; font-family: Georgia, Times New Roman, serif; font-size: xx-small;">"I</span>f they had believed in Jesus as the messianic Prince of Peace instead of a messianic Lord of War, Jerusalem could have actually become the City of Peace. Instead, they chose the path that led to a hellish nightmare of siege, famine, cannibalism, destruction, and death."[17] I would suggest that this is God’s attitude in all judgements. As N.T. Wright comments on the above passage:</span><br />
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“When you reflect on Jesus’ words and deeds of judgement, don’t forget the tears. And remember, with awe, … that those tears are not just the human reaction to a frustrating situation. They are the tears of the God of love.” [18]</span></blockquote>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: x-large;"><u><span style="-webkit-text-stroke-width: initial;">What is violence?</span></u></span><br />
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<span style="font-size: large;"><span style="font-family: Georgia, Times New Roman, serif;">I thought a helpful addition to <i>Disarming Scripture </i>might have been a focused discussion around the nature of violence. </span><span style="font-family: Georgia, Times New Roman, serif;">I should note that </span><span style="font-family: Georgia, 'Times New Roman', serif;">I do not think for a moment that Flood has limited violence to the physical realm in his book as evidenced by many of the examples he provides. It is merely a "possible point of improvement" that I suggest a concentration on the nature of violence. </span><span style="font-family: Georgia, Times New Roman, serif;">Often the assumption is to limit the defining parameters of violence to the physical realm. This is certainly fits into the provided examples of slavery and child discipline in the sixth chapter on "Reading on a Trajectory". </span><span style="font-family: Georgia, 'Times New Roman', serif;"> I believe that if we expand our understanding of violence beyond the physical and into other realms- such as cultural or sexual violence- we might be able to bring further understanding on just how necessary a trajectory reading of Scripture is to the responsible reader. </span></span><br />
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<span style="font-size: large;"><span style="font-family: Georgia, Times New Roman, serif;">An example that comes to mind of non-physical violence in the text is Paul's trajectory reading on the role of women. Certainly their can be no doubt that a first century cultural view of a woman was inherently violent and oppressive under a host of categories of violence. "It was the view of Ancient Greeks that a woman was a 'failed man.' Women essentially existed on the same level with slaves. Wives always lived under the authority, control, and protection of their husbands. Women, especially wives, led lives of seclusion. Men confined their spouses to the household in order to make certain the legitimacy of their children.” [19]</span><span style="font-family: Georgia, 'Times New Roman', serif;">To many modern readers, violence is being perpetuated by Paul in his passages dealing with gender roles. Paul has often been labeled as a misogynist. But if we see the direction Paul was heading and the reasons as to why he gave the prohibiting passages, we might reconsider Paul, and hopefully reconsider that way that women are oppressed today. (You can read more about Paul and issue of women </span><a href="http://pauldouglaswalker.blogspot.ca/2013/02/neither-male-nor-female.html" style="font-family: Georgia, 'Times New Roman', serif;">here</a><span style="font-family: Georgia, 'Times New Roman', serif;">.)</span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><i>Thanks for reading! </i></span><br />
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1. Flood, Derek. <i>Disarming Scripture: Cherry-Picking Liberals, Violence Loving Conservatives, and why we need to learn to read the Bible like Jesus did, </i>(San Francisco: Metania Books, 2014) pg. 4</div>
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2. 18</div>
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3. ibid. </div>
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4. 48. emphasis original </div>
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5.56.</div>
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6. 123.emphasis original </div>
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7. Galatians 3:28</div>
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8. Colossians 3:22 also see: Eph 6:6; </div>
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9. 33.</div>
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10. 38. </div>
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11. 41. </div>
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12. 139. </div>
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13. 210. </div>
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14. 218</div>
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15. My proposal is of course dependant on an early dating of Matthew that is pre 70 a.d. </div>
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16. Luke 19:41-44 NIV emphasis mine.</div>
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17. http://brianzahnd.com/2014/06/armageddon-left-behind/ </div>
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18. Wright, Tom. <i>Luke For Everybody</i>,( Westminster John Knox Press, Louisville, 2002) 233.</div>
<span style="font-family: Georgia;"><span style="-webkit-text-stroke-width: initial; font-size: 12px;">19. </span><span style="font-size: 12px;">Gritz, Sharon Hodgin. <i>Paul, Women Teachers, and the Mother Goddess at Ephesus. </i></span></span><i style="font-family: Georgia; font-size: 12px;">Lanham,(</i><span style="font-family: Georgia; font-size: 12px;">University Press of America Inc, 1991) 32. </span><br />
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Paul Walkerhttp://www.blogger.com/profile/15896206113481631957noreply@blogger.com3tag:blogger.com,1999:blog-3694855076771545663.post-32652735733170676502014-07-08T02:07:00.001-07:002014-07-25T07:05:59.522-07:00N.T. Wright: "Our Politics Are Too Small"<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">N.T. Wright in his latest book, <i>Surprised By Scripture,</i> is offering direct commentary on a myriad of issues. I say, 'direct' because anyone who is familiar with Wright's style will know that he has a tendency towards the grandiose epic themes of Scripture. </span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Wright, in this latest offering, has narrowed down to a singular concentrated topic. The book is laid out not as a single exposition but as a collection of essays that are meant to stand on their own. </span><span style="font-size: large;"><i style="font-family: Georgia, 'Times New Roman', serif;">Surprised By Scripture</i><span style="font-family: Georgia, Times New Roman, serif;"> </span></span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">is largely the result of Tom being asked to lecture on specific issues and topics, thus forcing an engagement and reflection into a presentable material. The result of years of speaking engagements has produced this book. </span><br />
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<i style="font-family: Georgia, 'Times New Roman', serif;"><span style="font-size: large;">Surprised By Scripture</span></i><i style="font-family: Georgia, 'Times New Roman', serif; font-size: x-large;"> </i><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">is not a collection of position papers.</span><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;"> </span><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">Wright remarks in the preface that he has published these collections of essays, "not as dogmatic pronouncements but as explorations into vast and exciting topics." I think that is an important preface to our engagement with the following chapter, </span><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">"<i>Our Politics Are Too Small</i>".</span><br />
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<span style="font-family: Georgia, 'Times New Roman', serif;"><b><span style="font-size: x-large;"><u>"Our Politics Are Too Small" </u></span></b></span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Wright opens this chapter by musing that in the 1980s he never would have suspected that he would be so interested about "the question of God in public."[1] It was the work that Tom was doing on Jesus in the historical context that forced him to mature his thoughts on politics and God. This growth and maturity eventually led to Wright voicing his objections to political policies and practices. Tom writes,</span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">"I have been used to getting plaintive emails saying, 'We like what you write about Jesus and the resurrection; we are fascinated what you say on Paul; but why are you so critical of our President?' And my answer is, " If you actually read what I say about Jesus and the Kingdom, and you understand what Paul was really about, you'll have to take the questions of God in public seriously in a whole new way. To say that I was confusing spiritual issues with political issues is simply to restate the old Enlightenment dichotomy at a moment when it is disastrously inappropriate as well as misleading." [2]</span></blockquote>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><span style="font-family: Georgia, Times New Roman, serif;">It is at this point that I want to highlight a major point that N.T. Wright is making. We have a tendency </span>vis-à-vis the Post-Modern//Post-Enlightenment to dichotomize spirituality and politics. We incorrectly believe that spirituality is for the <i>afterlife</i>, whereas politics are a separate realm for <i>this life</i>. This assumption, according to Wright, is inherently Epicurean. Epicureanism, which stems from the third century BC Greek philosopher Epicurus, who declared that the gods, if they existed at all, were totally removed from the world and never intervened in its affairs. This is not the vision of Scripture. God <i>is</i> concerned about the state of this world. God <i>is </i>concerned about the treatment of the widow and the orphan. "[Jesus'] agenda of dealing with sin and its effects and consequences was never about rescuing individual souls <i>from</i> the world but about saving humans so that they could become part of his project of saving the world."[3, emphasis original]</span><br />
<span style="font-size: large;"><span style="font-family: Georgia, Times New Roman, serif;"><br /></span><span style="font-family: Georgia, Times New Roman, serif;">Wright believes we can find a way forward through a fresh reading of Scripture, namely the four Gospels. The "fresh reading" will start by taking seriously the teaching of Jesus. He comments, "I have been increasingly concerned that much of evangelical Christianity on both sides of the Atlantic has based itself on the Epistles rather than the Gospels, though often misunderstanding the Epistles themselves."[4] The Western church has not wrestled seriously enough with the radical implications of the Gospels. "The four Gospels will not be able to say what they want to say but [because of Western lens] will be patronized, muzzled, dismembered, and eventually eliminated altogether as a force to be reckoned with."[5] </span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b>So how do we read the Gospels afresh? </b></span></div>
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<b>1. We need to read the Gospels as an integrated whole. </b></span><br />
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<li><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">"Attention has been divided, focusing <i>either</i> on Jesus's announcement of the Kingdom and the powerful deeds- healings, feastings, and so on- through which it is insinuated <i>or</i> on his death and resurrection. The Gospels have thus been seen as a social project with an unfortunate, accidental, and meaningless conclusion, or as passion narratives with extended introductions." [6] </span></li>
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<span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;"><b>2. The Gospels as wholes demand to be read in deep and radical integration with the Old Testament. </b></span><br />
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<li><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">"We do the Gospels no service by screening out the fact that each in its own way (as opposed to the Gospel of Thomas and the rest) <i>affirms</i> the God-givenness and God-directedness of the Jewish narrative of creation, fall, Abraham, Moses, David, and so on, seen as the narrative of the creator God's rescue of creation from its otherwise inevitable fate. The Gospels claim that it was <i>this</i> project that was brought to successful completion in and through Jesus."[7]</span></li>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b>3. The Gospels demonstrate close integration with the genuine early Christian hope.</b></span><br />
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<li><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">"This is precisely <i>not</i> the hope for heaven in the sense of a blissful disembodied life after death in which creation is abandoned to its fate, but rather the hope, expressed in Ephesians 1, Romans 8, and Revelation 21, for the renewal and final coming together of heaven and earth, the final consummation precisely of God's project to be present, as Saviour, in an ultimate public world. And the point of the Gospels is that with the public career of Jesus and his death and resurrection, this whole project was decisively inaugurated, never to be abandoned." [8]</span></li>
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<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-size: large;">It is with these three integrations that Wright invites us to see the political nature of the four Gospel's; albeit a political meaning that is deeply integrated with the theological. It would appear that much of Christian theology has wrongly concluded that we must derive our ethical guidance for life in the real world from other sources: common sense, calculation of what will work in a fallen world, non-Christian philosophical sources. N.T.Wright is pushing us to ask an essential question: Should we not begin with an assumption that God’s revelation in Jesus’ life and teaching might well offer clear guidance for our social ethics? Should we not consider the Gospels as the launching of a whole new world? According to Wright, we can no longer justifiably bi-partisan our approach to politics and theology. "This means would-be theological interpretations that ignore the political dimension, </span><i><span style="font-size: large;">as well as</span> </i><span style="font-size: large;">would-be political interpretations that ignore the theological dimension, are simply ruled out as naive and anachronistic."[9]</span></span><br />
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<span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;"><b><u>Wisdom for the Rulers- and the Church</u></b></span></div>
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Having now established a framework for thinking about theology and politics, Wright now begins to reflect on the nature of the church and secular rulers. Does the Lordship of Jesus negate our following of state rulers? Is the church meant to practice a separatist monasticism? N.T. Wright comments in this brilliant lengthy section:</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-size: large;">"It is noteworthy that the early church, aware of the prevailing tyrannies both Jewish and Pagan, and insisting on exalting Jesus as Lord over all, did not reject the God-given rule even of pagans. This is a horrible disappointment to post-Enlightenment liberals, who would have much preferred the early Christians to have embraced a some kind of holy anarchy with no place for rulers at all. But it is part of creational view of the world that God wants the world to be ordered, not chaotic, and that human power structures are the God-given means by which that end is to be accomplished- otherwise those with muscle and money will always win, and the poor and the widows will be trampled on afresh. This is the point at which Colossians 1 makes its decisive contribution over and against dualisms which imagine that earthly rulers are a priori a bad thing (the same dualisms, as I have been suggesting, that have dominated both the method and the content of much biblical scholarship). This is the point at which the notion of the common good, advanced afresh by the Roman Catholic bishops in the 1990s and now reemphasized (though I think without full clarity) by Jim Wallis, has its contribution to make.</span><br /><span style="font-size: large;">
The New Testament does not encourage the idea of a complete disjunction between the political good to be pursued by the church and the political good to be pursued by the world outside the church, precisely for the reason that the church is to be seen as the body through which God addresses and reclaims the world. Here, I think, the essentially anabaptist vision of Wallis and others may need to be nuanced with a more firmly creational theology. (I know there are many varieties of anabaptism, and I hope it's clear that I am in considerable sympathy with many of their emphases, <u>but there comes a point when anabaptism holds back from the dangerous task of working </u><u><i>with</i> the world, which I believe is just as Christian an obligation as working <i>against</i></u><u> the world</u>.) "[10, Emphasis mine]</span></span></blockquote>
<span style="font-family: Georgia, Times New Roman, serif;"><span style="font-size: large;">I was challenged by the above quoted section in two ways: (1)My own tendency to apathy around political involvement (2)My self identified Anabaptism. It can be very tempting as an Anabaptist (I speak personally) to lapse into an </span><i><span style="font-size: large;">against the world</span></i><span style="font-size: large;"> mentality. I think of the history of </span><span style="font-size: large;">separatism</span><i style="font-size: x-large;">,</i><span style="font-size: large;"> displayed through various Anabaptist sects, as a prime example of my own tradition's inclination to be </span><i><span style="font-size: large;">against the world.</span></i><span style="font-size: large;"> I believe N.T. Wright's challenge to the Anabaptist community is one we must examine. How are we simultaneously working</span></span><span style="font-family: Georgia, Times New Roman, serif;"><span style="font-size: large;"> <i>against</i> and </span><i><span style="font-size: large;">with</span></i><span style="font-size: large;"> the world? Failure to live in the tension of this question validates Wright assertion that, "We in the contemporary Western world have all but lost the ability, conceptually as well as practically, to affirm simultaneously that rulers are corrupt and must be confronted and that they are God-given and must be obeyed." [11] </span></span><br />
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Thankfully for my own sanity, Wright clarifies what he means by obedience to the powers. Tom draws on Colossians 1:18-20 to emphasize that Scripture teaches that the rulers will be </span><i><span style="font-size: large;">reconciled</span></i><span style="font-size: large;">. The rulers of the age, while ultimately failing to bring new creation, (only Christ can do that) can still be used by God to bring order to the world. This, according to Wright, is the point of Romans 13. "Not as the validation of every program that every ruler dreams up... but as the strictly limited proposal, in line wither Isaiah's recognition of Cyrus, that the creator God even uses those rulers who do not know him personally to bring fresh order and even rescue to the world."[12] </span></span><br />
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Wright is not advocating for a blind allegiance to the rulers and governments. Tom's insistence on God's calling of rulers is yoked to a deep conviction of the prophetic role of the church. He writes, "God working through earthly rulers only makes sense if the church embraces the vocation to remind the rulers of their task, to speak truth to power, and to call authorities to account."[13] "<b>You can have as high a theology of the God given calling of rulers as you like, as long as your theology of the church's witness and martyrdom matches it stride for stride.</b>"[14] </span><br />
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<span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;"><u><b>Concluding Thoughts</b></u></span></div>
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<span style="font-size: large;"><span style="font-family: Georgia, Times New Roman, serif;">I am deeply aware that N.T. Wright has maintained the tension in this essay. I find myself being a bit uncomfortable at the lack of an easy resolution and simple answers. That, as I mentioned in the intro to this blog, was Tom's goal in this essay, to approach the issues "</span><span style="font-family: Georgia, 'Times New Roman', serif;">as explorations into vast and exciting topics." I think he accomplished his goal. </span><span style="font-family: Georgia, 'Times New Roman', serif;">Here are some questions I am wrestling with as a result of this essay:</span></span></div>
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<li><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">How does the church collaborate with governments without the compromise of our prophetic voice?</span></li>
<li><span style="font-family: Georgia, Times New Roman, serif;"><span style="font-size: large;">How can we simultaneously work </span><i><span style="font-size: large;">against</span></i><span style="font-size: large;"> and </span><i><span style="font-size: large;">with</span></i><span style="font-size: large;"> the rulers? </span></span></li>
<li><span style="font-family: Georgia, Times New Roman, serif;"><span style="font-size: large;">Is corrupt order and leadership better than chaos? </span></span></li>
<li><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Might our lack of cross-bearing witnessing weaken the church's prophetic witness? Are we willing to suffer for our witness? </span></li>
<li><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Why have we tended to ignore the political implications of the Gospels? What steps could I take towards integration?</span></li>
<li><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">How can participating in the flourishing of one specific nation be representative of the transnational Kingdom of God? Should Christians not work for the good of all, regardless of nationalism?</span></li>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Thanks for reading.... Some of the questions I have asked are engaged in the following chapter(s) of the book. Notably the following passage from the essay, "How to engage tomorrows world":</span><br />
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"Jesus's way of life is the path of self-giving love, that mission and service can never be about imposing a would-be Christian policy or ethic on an unwilling or unready public, but rather allowing Jesus's way of bringing his kingdom to work through us and in us. The Church at its best has always sought to transform society from within."[15]</span><br />
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<u> Works Cited</u></div>
1. Wright, N.T., <i>Surprised By Scripture</i>, New York: Harper Collins, p. 163<br />
2. p. 166<br />
3. p. 170<br />
4. p. 167<br />
5. p. 168<br />
6. p. 169<br />
7. p. 172<br />
8. p. 172<br />
9. p. 174<br />
10. p. 175-176<br />
11. p. 176<br />
12. p. 177<br />
13. p. 178<br />
14. ibid.<br />
15. p. 183</div>
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Paul Walkerhttp://www.blogger.com/profile/15896206113481631957noreply@blogger.com1tag:blogger.com,1999:blog-3694855076771545663.post-14579767636358127992014-05-23T12:11:00.002-07:002014-05-27T02:29:38.039-07:00I'm An Anabaptist... (Okay, let me explain)<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">My name is Paul Walker and I am an Anabaptist. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">An Ana-what? </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Anabaptist. Okay, let me explain… </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: x-large;"><b><u>A History Lesson</u></b></span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">In the 16th century, the Western Church as a whole was undergoing a “Re-formation”. There was a sense of unrest and discontent around the practice of the Roman Catholic Church. The Reformers like Martin Luther, John Calvin, John Knox and others sought to “re-form” and “re-shape” the Western church away from a dominate Catholic view. These Reformers began to spread their ideas for change through a fascinating new invention: the printing press. The printing press enabled information to be communicated rapidly and on mass. For example, Luther’s sermons were often circulated throughout Germany. The most important change in Sixteenth century that I believe partly led to Anabaptism was the mass production printing of the Bible in the common language of the people. The various groups of people who would become the Anabaptists, began to read Scripture for the first time and discover the radical teachings of Jesus and his Kingdom. The Anabaptists are sometimes called the 'Radical Reformers’. This “radical-ness” was due to their commitment to put into practice the teachings of Jesus. The Radical Reformers were not content to stop at Luther or Calvin's reformation. They wanted to continue radicalizing the church back to the early church revealed in Scripture. Soon they began to baptize by full immersion and as a result received the title 'Ana-baptist', meaning 'again' and 'baptize'. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">The Anabaptists would be greatly persecuted for their beliefs by both Catholics and Protestants who killed, burned, and slaughtered the Anabaptists. The preferred way of execution was by 'third baptism', in which the unrepentant victim would be drown to death. How did this odd sixteenth century movement respond to persecution? Well, in true radical Jesus like fashion, Anabaptists overwhelming chose to follow the teaching and example of Jesus and lay down their lives rather than take up the sword. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: x-large;"><b><u>So… What are some of the distinctive traits of Anabaptists?</u></b></span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">It can be difficult to generalize across a movement- that being said- there are some who have made considerable progress in defining the distinctiveness of Anabaptism. Scot McKnight provides a helpful summation of Harold S. Bender’s three features of the Anabaptist Vision:</span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b>1. The essence of Christianity, or the Christian life, is discipleship</b> — a committed following of Christ in all areas of life. The word on the street in the 16th Century, and this word repeated often enough by bitter enemies of the Anabaptists, was that they were consistent and devout Christians. If Luther’s word was “faith,” the word for the Anabaptists was “follow.” The inner conversion was to lead to external transformation.</span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><br /></span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b>2. A new conception of the church as a brotherhood of fellowship.</b> The ruling image of a church among the Catholics and Reformers was more national and institutional and sacramental, while the ruling image for the Anabaptists was fellowship or family. Joining was voluntary; the requirement was conversion; the commitment was to holy living and fellowship with one another. Thus, the Anabaptist separated from the “world” to form a society of the faithful. This view of the church led to economic availability and liability for one another.</span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><br /></span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b>3. A new ethic of love and peaceful nonresistance. </b>Apart from rare exceptions like Balthasar Hubmaier and the nutcases around Thomas Müntzer, the Anabaptists lived a life shaped by love and nonviolence. They refused to coerce anyone. [1]</span></blockquote>
<span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">The <a href="http://mennonerds.com/">MennoNerd Network</a> via <a href="http://thejesusevent.com/">Tyler Tully</a> has provided the following similar framing of Anabaptism: </span><br />
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<span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;"><b>1. Jesus Centred</b></span><br />
<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b>2. Free Church of Confessing, Baptized Disciples </b></span><br />
<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b>3. Agents of God’s Shalom</b></span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">I am going to add one more distinctive to the list. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b>4. Simplicity. </b></span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Okay here we go: </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: x-large;"><b><u>Jesus Centred. </u></b></span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">What does it mean to be Jesus centred? Well for starters, it is the confession that Jesus is the fullest revelation, the Final Word, and the precedence of understanding the nature of God. Anabaptists believe that Jesus is the ultimate revelation of God. Jesus is the true nature and character (homoousios) of God. I love the way Brian Zahnd explains this:</span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">God is like Jesus. </span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">God has always been like Jesus.</span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"> There has never been a time when God was not like Jesus. </span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">We have not always known what God is like</span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">— But now we do.</span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">To be Jesus-centred is to follow Jesus’ teachings even above the Bible. We do not try to synthesize contrasting differences. I know that might sound <i>shocking</i>. But it’s not like I am trying to divorce Jesus from the Scriptures. I am not saying that Scripture does not matter, OR that Scripture is not inspired. All Scripture is inspired! (2 Tim 3:16) But Scripture is inspired insofar that it points to Jesus. Jesus says as much to the Pharisees, “You study the Scriptures diligently because you think that in them you have eternal life. These are the very Scriptures that testify about me, yet you refuse to come to me to have life.”(John 5:39-40) Jesus' own address to the Pharisees is a sober reminder to us all that it is possible to be a person of Scripture and yet miss out on Jesus, the Word made flesh. Christian Smith summarizes:</span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">“For many believers the Bible [not Jesus] is actually the most real and holy </span><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">authority there is. They would never say this, but how things really function is not </span><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">always how they are admitted and professed. I suspect that for many Christians </span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">despite what they say, God actually seems far off, Christ is a great idea and </span><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">person and saviour, but what seems most real, most accessible, most reliable and, </span><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">unfortunately, most controllable is the Bible.”[2]</span></blockquote>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">The Old Testament may allow for certificates of divorce. </span><br />
<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Jesus does not. </span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">The Old Testament may allow for retributive violence. </span><br />
<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Jesus does not.</span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">The Old Testament may stone adulterers to death. </span><br />
<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Jesus does not.</span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">The Old Testament may command capital punishment. Jesus does not.</span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">The Old Testament may execute Sabbath breakers. </span><br />
<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Jesus does not. </span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Am I am Marcionite? -that is: someone who rejects the Old Testament scriptures of Israel believing that they portrayed a God other than that known in Jesus Christ. NO! Never! I do not reject the Old Testament! BUT… I am inclined to follow Jesus as the fulfillment and culmination of what the Old Testament has hoped for and pointed too! </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">From what I can see... </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Jesus is deliberately viewing the Old Testament as "an incomplete revelation". Jesus said of his own revelation, “"I have testimony weightier than that of John the Baptist” (John 5:36). John the Baptist was the foremost of the Old Testament prophetic tradition. Jesus weighs more than the greatest revelation of the Old Testament! When Jesus declares that "no one knows the Father except the Son” OR “ “Anyone who has seen me has seen the Father.”... should that not at least challenge a flat reading of Scripture? I think so. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: x-large;"><b>2. Free Church of Confessing, Baptized Disciples </b></span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b><u>“Free Church: Separation of Church & State.” </u></b></span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Christians are called to no other Kingdom primary allegiance except the Kingdom of Heaven. Jesus makes this claim when he declares "My Kingdom is not of this world, if it were my servants would fight."(Jn 18:36) Paul asserts this in his teaching of a Christian’s citizenship being in heaven (Phil 3:20) as well as his bold declaration that we are Ambassadors in this world. (2 Cor 5:20) The ultimate <i>modus operandi</i> of a follower of Christ is not found in functioning as citizens of the kingdoms of this word but as living as strangers in a strange land. The kingdom of the world is in essence a “power over” kingdom. There have been democratic, socialist, communist, fascist, and totalitarian versions of the kingdom of the world, but they all share this distinctive characteristic: they exercise power over people. Where did followers of Jesus ever get the idea that we need to take our nations back for God? Where did we ever get the idea that any version of the kingdoms of this world could be representative of the Kingdom of God? Where did we get the idea that the way to establish the Kingdom of heaven was to pass laws and force everyone to think and act the way we do? It's worth noting that Jesus and the early church's approach to establishing the Kingdom of Heaven was never "let's pass a bunch of laws in Rome". It may seem attractive to impose Christian morality on national level, but ultimately it is an act of using the State as a "power over" people. Jesus never came to establish a Christian nation, but the Kingdom within all the nations of the world. Followers of Jesus must realize that the hope of the world lies not in any particular version of the kingdom of the world. We do not put our hope in Democrats or the Republicans. The hope of the world lies in a kingdom that is not of this world, a kingdom that operates with a completely different understanding of power. It is the kingdom of God. This is a Kingdom that grows slowly, organically, and even serves enemies (Luke 13:18-19; John 12:24-26) a Kingdom is that is peace making and peace-living. (John 18:36; 1 Peter 2:9), a Kingdom is non-institutional and non-territorial the Kingdom is within us. (Luke 17:20-21), a kingdom in which serving others is foundational (Matthew 20:25-28; Mark 10:42-45; Luke 22:24-27; John 13:12-17).</span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Although immersed in this world, the church by her way of being represents the promise of another world, which is not somewhere else but which is to come here. - John H Yoder ( The Politics of Jesus) </span></blockquote>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b><u>Baptized & Confessing</u></b></span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Baptism literally means ‘to immerse’ or plunge people into the water. The practice originated in the wider Jewish tradition of ritual washings and bathings. When people went to the Temple to receive forgiveness for their sin, they not only sacrificed animals, but also cleansed themselves ritually with water. They would baptize themselves in basins of water designed to help them wash away any spiritual impurities they had come in contact with during their daily lives. John the Baptist undertook a vocation of baptizing people in the Jordan, not as one ritual among others but as a unique moment of repentance, preparing them for the coming of the Kingdom of God. Jesus himself was baptized by John, identifying himself with this renewal movement and developing it in his own way. Jesus adopts the symbol of baptism as a once and for all symbol of God’s acceptance, repentance, and welcome into God’s family. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Jesus commands his followers to “make disciples of all nations, baptizing them in the name of the Father, Son, and Holy Spirit...” Notice that baptism is a response to discipleship, which is the decision to pattern our lives after our Teacher (Rabbi) Jesus. Baptism is a physical response to the faith decisions we make. It is a response of obedience to the Lord Jesus. Baptism, in Scripture follows immediately after conversion. Every baptism in the Acts of the Apostles is preceded by repentance of sin and faith in Jesus. (Acts 2:38–41; 8:12; 9:18–19; 10:44–48; 16:14–15, 29–36; 18:8; 19:1–7; 22:16) Once a person has responded in faith (<i>pistis</i>) to confess Jesus as Lord and Saviour they are admonished by our Lord to follow him into the waters of baptism. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><u>The New Testament reflects on baptism in the following ways: </u></span><br />
<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">I) Symbol of cleansing from sin – Acts 22:16</span><br />
<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">II) Symbol of identification with Christ’s death and resurrection – Col. 2:12</span><br />
<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">III) Symbolic of our death to sin—Romans 6:4</span><br />
<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">IV) Symbol of our obedience to Christ - Matthew 28:19</span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Baptism is the biblical way in which we show that by the power of the Spirit, we died to our old way of life through the death of Jesus, and live a new life through the resurrection of Jesus, cleansed from our sin in the same way that water cleanses us from filth and dirt.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b><u>Disciples</u></b></span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">A disciple, in the Christian context, is someone who is: With Jesus, To learn from Jesus, How to be like Jesus. The call of discipleship is to live according to the new age, even while the old age is yet languishing but sure to be defeated. To rightly make sense of the New Testament, we must continually hold before ourselves the fundamental claim of the New Testament: namely that the new aeon had broken in. Aeon is the Greek word often translated into English as either “age” or “world,” and the New Testament speaks often of this “present aeon.” But the Good News is that the new aeon, the Kingdom of God, has broken into the midst of human history. The “present aeon” has not yet passed away, and it is as if the two are now overlapping. Jesus in his death set us “free from the present evil aeon” (Gal 1:4). Holiness then is call to live a Jesus centred life, as Christ is the first-fruits of the new creation. Jesus is the embodiment of Christian ethics and the new humanity/age. Jesus is our telos; our end destination for living. As 1 John 2.6 says, “ Whoever claims to live in him must live as Jesus did.” Disciples should seek to re-present the risen Lord in everything we do! Our entire lives bear witness (martureo) to the truth of the Gospel. (A sobering thought) Insofar that we remain faithful to imitation of Christ, is the exact measure we participate in this present age. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: x-large;"><b><u>3. Agents of God’s <i>Shalom</i></u></b></span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">A theology of peace, or <i>shalom</i>, is fundamental to the Anabaptist distinctive. We believe that God in Christ has called us to the ministry of reconciliation that is fully revealed in Christ’s teaching and example. To be agent of shalom is to bring healing to the wounds of this world. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">For more on Peace Theology you can check out my Ten Part series on “Loving Your Enemy” <a href="http://pauldouglaswalker.blogspot.co.uk/2013/05/love-your-enemy-which-lens-are-you.html">here</a>. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: x-large;"><b><u>4.Simplicity. </u></b></span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">This is to say that spirituality and economics are inter-connected. In an individualist and consumerist culture and in a world where economic injustice is rife, Anabaptists are committed to finding ways of living simply, sharing generously, caring for creation, and working for justice. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Simplicity is about not being driven by our egos or consumer culture, and instead caring for and loving our families, communities, and other people above all else. We live simply in order to give more of our time, energy, and resources to the establishment of the Kingdom. Jesus directs us not to worry about or pursue the accumulation of money and stuff, because pursuing it distracts us from our real reason for existence – caring for others and for what God has given us. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Anabaptists, from the beginning of the movement, have long been people of simplicity and humility. Johannes Kessler, a reformer and chronicler of the early Switzerland Anabaptist’s wrote of the movement, “They shun costly clothing, they shun expensive food and drink, clothe themselves with coarse cloth, cover their heads with broad felt hats. Their entire manner of life is completely humble.” [3] In the same vein, Menno Simons wrote, ”We acknowledge, teach and seek no other kingdom than that of Christ, which shall endure forever, in which there is no pomp, splendour, gold, silver." [4] There are even some within the stream of Anabaptism, such as the Eastern Pennsylvania Mennonites and Amish, that expressed a simplicity as a form of isolationism or anti-urbanism. Not all Anabaptists believed that anti-urbanism was the only option for expressing simplicity. There were many Anabaptists who lived in the urban context and built places of worship. As Bender comments, “The traditional simplicity of Mennonite meetinghouse architecture in Europe and America has been due in part to sincere insistence upon a modest, functional, and economical character of the meetinghouse.”[5] </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">In living out simplicity we must ask an important question: how do we live this principle out in our time and our space? Simplicity, I believe, is something that must be worked out individually through prayer, the leading of the Holy Spirit, and the challenge of community. My version of simplicity may differ dramatically from my neighbours. We should refrain from passing judgement on others (Rom 14.4) on how they put into practice living simply. Simplicity can easily become a new legalism if we try legislate specific practices in to a monochromatic vision of community. This is all to say that we should call others to the principal of simplicity and not demand a strict set of precepts. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: x-large;"><b><u>Creative Examples of Simplicity:</u></b></span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">I believe that we cannot follow Jesus without being creative people. Am I telling you that you need to do the following things?... NOPE! It's just food for thought. Something to think about... Enjoy.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b><u>Creative Space Utilization:</u></b></span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">This is a great example of a person who has taken a 420ft apartment and transformed it into a multi-use space. I really admire the effort and planning taken to make the most of the space available. I wonder if "transforming-rooms" could help some to live comfortably, yet affordably? Or what if re-structuring our homes could allow us provide shelter and accommodation to the less fortunate? Certainly, the number one contributing factor to household debt is carrying expensive mortgages over thirty plus years. What if we could cut back on that? </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b><u>Creative Housing Options.</u></b></span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">They build a whole home with appliances for $33,089.72 ! That is simply amazing. Imagine owning a house that is worth roughly the average yearly income. Now compare that price to the average home cost in the U.S.A. which as of 2010 was: $272,900 [6] How would not paying an extra $239,081 (not including interest) change your lifestyle? Would you be able to give more to church & charities? Could you take more time off work? Would you be able to re-prioritize your life?</span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b><u>A Minimalist Wardrobe </u></b></span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Britney Taylor shares her thoughts on only owning the clothes you will wear in week. She is able to travel more, save money, and only buy what she <i>will</i> wear. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b><u>How to become a Minimalist</u></b></span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Danny Dover shares his thoughts on only owning around a 150 items total in his life. He talks about steps he has taken to live as a minimalist and why someone might consider this course of action. </span><br />
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<b><u><span style="font-family: Georgia, Times New Roman, serif; font-size: x-large;">Sell Your Crap: Pay Your Debt</span></u></b></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">A Ted Talk on Minimalism. In 2008, after the birth of his first child, Baker and his wife decided to sell everything they owned, pay off their consumer debt, and spend a year traveling abroad as a family. They began sharing their journey in early 2009 on the blog Man vs. Debt, now 15000 subscribers strong. In sharing their ups and downs in the areas of personal finance, consumerism, clutter, travel, minimalism, and passionate entrepreneurship, they realized they aren't alone in a desire to explore and grow.</span></div>
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<span style="text-align: left;"><span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><i>Thanks for reading...</i></span></span></div>
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<b><u>Works Cited</u></b></div>
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1. http://www.patheos.com/blogs/jesuscreed/2012/02/29/anabaptists-what-who-what/<br />
2. Christian Smith. The Bible Made Impossible: Why Biblicism is not a truly evangelical reading of scripture. (Grand Rapids:Brazo Publishing, 2011) 42.<br />
3. Bender, Harold S., Nanne van der Zijpp and Cornelius Krahn. "Simplicity (1958)." Global Anabaptist Mennonite Encyclopedia Online. 1958. Web. 14 Jan 2014.<br />
4.Idid.<br />
5.Idid.<br />
6. http://www.census.gov/const/uspriceann.pdf</div>
Paul Walkerhttp://www.blogger.com/profile/15896206113481631957noreply@blogger.com0tag:blogger.com,1999:blog-3694855076771545663.post-2406723075564624292014-05-07T14:34:00.001-07:002014-09-27T07:32:31.204-07:00The PAOC & the #Boozetalk<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><span style="letter-spacing: 0px;">This past week I tuned into the live stream of the 2014 PAOC General Conference. It is a Bi-Annual conference for credential holders of the </span><a href="http://paoc.org/" style="letter-spacing: 0px;">Pentecostal Assemblies of Canada</a><span style="letter-spacing: 0px;">. The intention of conference is to connect credential holders across the nation of Canada for time of rejuvenation, connection, and among other things, to hold a national business meeting to pass denominational or "fellowship" wide legislation. The conference this year was hosted in the beautiful city of Saskatoon, which until about nine months ago was the city I called home. I do not currently hold credentials with the PAOC, as I live in England, and therefore fall under the jurisdiction of the </span><a href="http://www.aog.org.uk/" style="letter-spacing: 0px;">AOG-</a><span style="letter-spacing: 0px;">Great </span>Britain<span style="letter-spacing: 0px;">. [1] </span></span><br />
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<span style="letter-spacing: 0.0px;"><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">This brings me to one of the reasons I was keen to tune in for this year's General Conference. There was a particularly controversial piece of legislation being brought to the table around the issue of alcohol. The PAOC has a long history of abstinence that I believe is partially due to the movement being founded during the time of prohibition. The current reading of the legislation simply stated that “the non-medical use of mood altering substances” was listed under a moral failure. I know as someone who grew up in the PAOC that the wording “mood altering substances” created much confusion to what exactly that entailed. To get an answer to the vagueness of the term “mood altering substances” one had to dig back through the archives to see what exactly the term implied. It should be no surprise then that the confusion generated diverse opinion on what the PAOC believed on the issue of alcohol. This was also demonstrated by the lengthy discussions that took place on fellow blogger <a href="http://www.jeremypostal.com/index.php/2014/03/04/the-paoc-alcohol/">Jeremy Postal’s website</a>. <br />
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The General Executive attempted to clarify those areas that are moral absolutes and those that are corporate convictions. The placement of “the non-medical use of mood altering substances” in the category of “moral failure” as it currently reads was not viewed as helpful to the fellowship. It was with this background that the following resolution was presented under the category of disciplinary action: </span></span><br />
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<span style="letter-spacing: 0.0px;"><span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b>10.6.2.2.3 The use of tobacco and the non medical use of alcohol or other mood altering substances. </b></span></span></blockquote>
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The resolution sought to indicate that it is drunkenness that infringes on the biblical absolute whereas drinking alcohol as a credential holder infringes on our historic corporate conviction of abstinence. What I am sure surprised many within the PAOC family is that corporate conviction is not unanimous on the issue of alcohol. The heated discussion around 10.6.2.2.3 proves that even the historic corporate conviction of abstinence has shifted. It is certainly apparent that there is a significant percentage of PAOC credential holders that would advocate for moderation on the issue of alcohol. The rest of this blog will seek to summarize the discussion that took place at the 2014 PAOC General Conference.</span></span><br />
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<span style="letter-spacing: 0.0px;"><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">To the best of my knowledge, I believe the house was in agreement on the following two points:[2]</span></span><br />
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<b style="font-family: Georgia, 'Times New Roman', serif; font-size: x-large; letter-spacing: 0px;">Point #1 The consumption of alcohol is not a sin.</b></div>
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<b style="font-family: Georgia, 'Times New Roman', serif; font-size: x-large; letter-spacing: 0px;">Point #2 There are times when it is appropriate to limit our freedoms. </b></div>
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<span style="letter-spacing: 0.0px;"><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">For our purposes I will divide the discussion under the headings of <b><span style="color: #38761d;">PRO </span></b>& <span style="color: #cc0000;"><b>CON</b></span>. Those advocating for a moderate responsible use of alcohol will be represented by ‘<span style="color: #38761d;"><b>pro</b></span>’ heading. Those against any use of alcohol for the credential holder will be separated into the ‘<b><span style="color: red;">con</span></b>’ category. Here is a chart of what I believe represents <i>a summation of the various positions represented during the discussions at the 2014 General Conference. </i></span></span><br />
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<span style="letter-spacing: 0.0px;"><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">I am now going to elaborate on each of the five positions represented in the chart.</span></span><br />
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<span style="letter-spacing: 0.0px;"><span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b><span style="color: #990000;">#1. CON</span></b>- The belief is that, while it may be allowable for non-credential holders to partake in alcohol, there is a different set of rules for those in leadership. “Higher standard” is interpreted in this view as ‘different standard’. Pastors and leaders are fundamentally different than their congregants because they have a higher standard to follow than lay members. The lay member of a congregation might be encouraged to follow their leader's example, but would not be reprimanded if they chose to exercise their freedom to partake in the use of alcohol. Those who represent the ‘<span style="color: red;">con</span>’ view would see the function and demands of leadership as exclusive, hierarchical, and set apart from the laity. Dave Wells summarizes the 'exclusive to leadership' approach,<br />
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“The context for By-Law 10 is our credential holders. It is <u>not intended to legislate morality for </u><u>all believers</u> globally <b>but</b> to address what is wise for Pentecostal leaders in Canada and in our global ministries”</span></span></blockquote>
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<span style="letter-spacing: 0.0px;"><span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><span style="color: #38761d;"><b>#1. PRO</b></span>- The pro moderation view would argue that the New Testament does not call leadership to exclusive practices and behaviours apart from the rest of the church body. The call to be ‘above reproach’ [3] is interpreted as setting an example that others in the church should seek to imitate.[4] Leaders are viewed as servants who are themselves members of the body. There is no separation of the ‘professional holy person’ in this view, rather there is a plea that we are all baptized into one body. Whatever practices and behaviours are acceptable to the Body are therefore acceptable to the leader in the appropriate context. In this view the function and demands of leadership are always invitational, imitational, and inclusive to the whole Body. <br />
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<span style="letter-spacing: 0.0px;"><span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b><span style="color: #cc0000;">#2. CON</span></b>- You might summarize this objection as “we’ve have always done it this way.” This view believes that as a fellowship we should stay as close to original intension of the founding movement. Pentecostals have a long history of promoting prohibition, and as such, it should be the duty of credential holders to remain faithful to founding history of the movement. As Dave Wells expressed in an email to credential holders, “Drunkenness infringes on the biblical absolute whereas drinking alcohol as a credential holder infringes on our historic corporate conviction of abstinence.” </span></span><br />
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<span style="letter-spacing: 0.0px;"><span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b><span style="color: #38761d;">#2. PRO</span></b>- This view recognizes that each generation of our fellowship will pass unique guidelines on ‘grey areas’ that will help serve that generation in that specific period of time. It is, however, the duty of each generation to adapt to shifting cultural contexts. This view may question the validity of being beholden to historical frameworks, however there is also an appeal to a wider historical framing of issues. On the specific issue of alcohol consumption, this view might call our tradition to submit to the historic Christian approach to the topic; which is to say: <i>Total prohibition is a new concept in church history. </i></span></span><br />
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<span style="letter-spacing: 0.0px;"><span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b><span style="color: #cc0000;"> #3. CON</span></b>- “Alcohol is only destructive.” There is no possibility for responsible use of alcohol in this view. Despite any precautions taken, the use of alcohol will eventually result in poor decisions by the credential holder; OR those who imitate the credential holder. The use of alcohol is only a slippery slope to destructive decisions and behaviours. The only approach to alcohol should be abstinence. </span></span><br />
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<span style="letter-spacing: 0.0px;"><span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><span style="color: #38761d;"><b>#3. PRO</b></span>-“There are positive examples of the uses of alcohol.” This view believes that alcohol can be consumed within the context moderation and wisdom. While there are examples of those who abuse alcohol, there are also plenty of examples of believers who have demonstrated healthy attitudes towards alcohol consumption. This view believes that while abstaining from alcohol may be helpful in certain situations, it is not the only approach available to leaders. </span></span><br />
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<span style="letter-spacing: 0.0px;"><span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><span style="color: #cc0000;"><b>#4. CON</b></span>- “There is never an allowable context for the consumption of alcohol by leaders.” This view cannot imagine a situation where a credential holder might be allowed to drink. This view could not imagine a segment of Canadian society where the consumption of alcohol would be deemed a ‘non-issue’ by the local church. This view also extends to PAOC Global Workers who serve across the globe in various international contexts. Simply put: <b>the context should never inform the practice</b> of credential holders on alcohol consumption. Even though this view may not officially label alcohol consumption in the category of ‘sin’, by practice this view would always see any consumption on the part of the credential holder to be cause for disciplinary action, regardless of the context. <br />
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#4. PRO</b></span>- “We need to allow for diversity and differing cultural contexts.” This position is perhaps best summed up in a comment from Pastor Billy Richards, “Paul says that he becomes like the Jews. Well the Jews I become like in Toronto … they all drink!!” This view believes that <b>context should inform practice</b> on the issue of alcohol consumption. This view is culturally sensitive, adaptable, and contextual on disputable matters, whether nationally, or internationally. </span></span><br />
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<span style="letter-spacing: 0.0px;"><span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b><span style="color: #cc0000;">#5.CON</span></b>- “Tradition is over and above Scripture.” I realize that this is quite the claim I am presenting here. But I do believe it to be a fair assessment of those who were opposed to alcohol consumption for credential holders. Let me explain: </span></span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><span style="letter-spacing: 0px;">It was during the conference that two New Testament scholars from our own tradition took to the microphones to challenge the house. A professor from Masters Seminary was quick to remind the house that there is no Scriptural basis for 10.6.2. The Professor proposed a resolution to delete the inclusion of Scripture in 10.6.2 due to the passages being taken out of context. The amendment was voted down, despite the testimony of two theologians to the mis-reading of the passage(s). This proves, I believe, the tendency to neglect the wider Scriptural witness in favour of what our tradition historically believes is correct. If the PAOC was primarily </span>concerned about following the direction of Scripture on this matter, we would have heeded the advice of the scholars among us. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">I don't think I am saying anything new by highlighting this distinction. After all the context of this resolution, according to Wells, is a “historic corporate conviction of abstinence”[5]. This is to say that the corporate body of Canadian Pentecostals are convicted of the current position of abstinence due to the historical precedence. There is no <i>official </i>claim that the position of (forced) abstinence is the teaching of Scripture.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Therefore, I believe, we could accurately say of the ‘<b><span style="color: #cc0000;">con</span></b>’ position: “PAOC is the absolutely supreme and sufficient in authority in all matters of faith and practice for credential holders.” </span><br />
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<span style="letter-spacing: 0px;"><span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><span style="color: #38761d;"><b>#5. PRO</b></span>- “Scripture above all else.” </span></span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">This view seeks to emphasize the place of Scripture above a denominational or fellowship precedent. </span><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">The "<b><span style="color: #38761d;">pro</span></b>" camp would be skeptical of legislating practices beyond the scope of Scripture. There is an inclination to not go beyond the text.</span><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;"> Scripture is said to have the final word on matters of faith and practice. The </span><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">'</span><span style="color: #38761d; font-family: Georgia, 'Times New Roman', serif; font-size: large;"><b>pro</b></span><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">' camp is quick to note that while the Bible is explicit on the command to avoid drunkenness, there is no prohibition against moderate and responsible drinking. </span><br />
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<span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">Those representing this position seek to confront the full range of the canonical texts. The '</span><span style="color: #38761d; font-family: Georgia, 'Times New Roman', serif; font-size: large;"><b>pro</b></span><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">' moderation view is not content to read one set of texts to the exclusion of another set of texts. For every text that declares, "Wine is a mocker and beer a brawler" (Proverbs 20:1) there is counter text of, "</span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">wine that gladdens the heart of man…” (Psalm 104:14-15) OR “spend the money for whatever you desire—oxen or sheep or <i>wine or strong drink</i>, whatever your appetite craves. And you shall eat there before the LORD your God and rejoice, you and your household” (Deut 14:26).</span><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;"> Dr. Richard Hays summarizes the approach to Scripture taken by this position:</span><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjpx8Q0dHZCBxd-qbDkpcaBSQwnMiJuZr-XKzIcrnx38JRo_y-8O8s37qYfeQjkJdmndfFK8kpTqKONGaS3zcj3cLdUz27TkhmKCgThrw02hfUmGm1lJwydzOegcxhhnZ3FujFYZ5h4nU8/s1600/masthead-hays1.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjpx8Q0dHZCBxd-qbDkpcaBSQwnMiJuZr-XKzIcrnx38JRo_y-8O8s37qYfeQjkJdmndfFK8kpTqKONGaS3zcj3cLdUz27TkhmKCgThrw02hfUmGm1lJwydzOegcxhhnZ3FujFYZ5h4nU8/s1600/masthead-hays1.jpg" height="160" width="320" /></a><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">"When we begin to seek the unity of New Testament witnesses- whether in general or on a particular issue- all of the relevant texts must be gathered and considered. Selective appeals to favourite proof texts are illegitimate without full consideration of texts that stand on the opposite side of a particular issue. The more comprehensive the attention to the full range of New Testament witness, the more adequate a normative ethical proposal is likely to be. Beware of the interpreter who always quotes only the <i>Haustafeln</i> (e.g. Col 3.22: "Slaves obey your earthly masters in everything') and never wrestles with Galatians 5.1 ("For freedom Christ has set us free. Stand firm, therefore, and do not submit again to a yoke of slavery")- Or vice versa." [6]</span></blockquote>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b><u>Concluding Questions</u></b></span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">1.What say you? </span><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">Which category do you find yourself most geared towards? Pro or Con?</span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">2.Is there another category of distinction I could add to this list?</span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">3. Which of the five points of disagreement, presented above, do you find the most compelling? </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><i>Thanks for reading!</i></span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;"> </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; letter-spacing: 0px;"><b><u>Footnotes</u></b></span></div>
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<li style="margin: 0px;"><span style="font-family: Georgia, Times New Roman, serif;"><span style="letter-spacing: 0.0px;">As a side note, theologically I self identify under the category of Anabaptist- although I don’t think Anabaptism & Pentecostalism are mutually exclusive. You could call me a “Meno-costal”, or “Ana-costal”. </span></span></li>
<li style="margin: 0px;"><span style="font-family: Georgia, Times New Roman, serif;"><span style="letter-spacing: 0.0px;">I am generalizing. There is likely some exception to the points I have presented. </span></span></li>
<li style="margin: 0px;"><span style="font-family: Georgia, Times New Roman, serif;"><span style="letter-spacing: 0.0px;">1 Timothy 3.2</span></span></li>
<li style="margin: 0px;"><span style="font-family: Georgia, Times New Roman, serif;"><span style="letter-spacing: 0px;">“Follow my example, as I follow the example of Christ.” - 1 Corinthians 11.1 </span></span></li>
<li style="margin: 0px;"><span style="font-family: Georgia, Times New Roman, serif;"><span style="letter-spacing: 0px;">Email sent to credential holders. </span></span></li>
<li style="margin: 0px;"><span style="font-family: Georgia, Times New Roman, serif;"><i>The Moral Vision of the New Testament. </i></span></li>
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Paul Walkerhttp://www.blogger.com/profile/15896206113481631957noreply@blogger.com13tag:blogger.com,1999:blog-3694855076771545663.post-56879380796807072822014-04-25T10:57:00.002-07:002014-04-29T09:57:20.619-07:00Living Liberation Through Healing<div dir="ltr" style="text-align: left;" trbidi="on">
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<tr><td class="tr-caption" style="text-align: center;">'Freedom' by Lina Ostapovich</td></tr>
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<span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">I was contacted with the unique opportunity to participate in a group blog effort on the topic of liberation for the upcoming <a href="http://www.wildgoosefestival.org/">Wild Goose Festival</a>. Each blogger in the <a href="http://mennonerds.com/">MennoNerds network</a> received a list of topics related to the larger theme of liberation. I have chosen to blog about “liberation through healing”.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b><u>What do we mean by liberation?</u></b> </span><br />
<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">I was not provided a working definition, so let’s first sort out some terms before we move forward. Our trusty friend <a href="http://en.wikipedia.org/wiki/Google">Google</a> pulled up the following definition for us:</span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">There are also some of us, like myself, that immediately thought, “Oh Liberation Theology.” (You know who you are!) So let’s bring everyone up to speed on what liberation theology is. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">“L</span><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">iberation Theology grew out of a Conference of Latin American Roman Catholic Bishops meeting in Medellin, Columbia, in 1968, <b>liberation theology is rooted in the idea that Christian salvation must include and be based upon social, political and economic liberation.</b> It seeks to develop a Christian faith from the perspective of the poor and the oppressed. Peruvian theologian Gustavo Guitiérrez, who published, </span><span style="font-family: Georgia, 'Times New Roman', serif;"><i><span style="font-size: large;">A Theology of Liberation</span></i></span><span style="font-family: Georgia, 'Times New Roman', serif;"><i><span style="font-size: large;"> </span></i><span style="font-size: large;">in 1971, is generally seen as a foundational thinker of the movement.” [1]</span></span></blockquote>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">There you have it. When we talk about liberation we are talking about releasing captives from bondage and oppression. We are talking about Salvation in the broadest sense of the term. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Liberation theology is a necessary correction to a soteriology that is reduced to “how to get saved”rather about the whole salvific journey of Christian life— and consequently, whatever habitual disciplines or practices we might identify as helpful towards fostering our progression along this saving journey. If we only view salvation through a judicial lens- that is primarily about becoming free from condemnation- we will miss the wider use of the term by the writers of Scripture. Salvation also pertains to the liberation and the healing of humanity. As Green suggests,“the most common usage of these terms in the Greco-Roman world is medical. ‘To save’ was ‘to heal.’”[2]</span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b><u>What do we mean by healing?</u></b> </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Again, I was not provided with any working definition, so I am going to turn again to our trusty friend Google pulled up the following definition for us. I went with the root word here:</span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Healing is the repairing of wounds, sicknesses’ and injuries. Our wounds and ailments may come from many places. We may have been born with a sickness.We may have acquired a sickness or wounds later in life. Our wounds may be the physical pain we carry in our bodies. Wounds can also be a deep emotional pain that we carry our souls. The pains and wounds of this life come in many forms. No one can escape this life without experiencing suffering and pain. No one is immune. We all have our need of liberation from wounds. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Sickness is not limited to the personal realm. Sickness, if we see it as bigger than physical ailment, is pervasive on all levels of the human condition. Our societal, political, and economic systems are just as susceptible to the suffering of the human condition. Our structures and systems can perpetuate the suffering and pain in this world. Broken people can perpetuate brokenness.<i> Hurt people, hurt people</i>. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Whole families can be held captive by the anguish of cycles of sickness. I know of families where grandpa was an alcoholic, dad was an alcoholic and the kids are entering into the whirlpool of addiction. Can they fight against the strong current of addiction and swim to safety? Some do. Some don’t. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Churches can be sick, wounded, and injured. It is perhaps appropriate that the Apostle Paul compares the Church (ekklessia) to a body with many parts. (1 Cor 12) There are parts of the Body of Christ that are wounded, sick and injured. Right now, there are Churches all around the world in desperate need of healing. I have seen churches struggle with past wounds inflicted by a nasty split. I have seen churches suffer the marks of abusive leaders who caused deep heartache in members of the Body. I have seen churches endure ‘Corporate Cancer’- a deadly condition in which diseased cells divide and grow uncontrollably, forming malignant tumours. Churches that have suffered ‘Corporate Cancer’ might be missing a body part that had to be removed in order to save the body. I find it heartbreaking when I see a local Church missing a lung or a kidney from a long battle with ‘Corporate Cancer’. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">I have seen entire cities in need of healing: socially, politically and economically. There is a city just ten miles down the road from the bustling market town where I live and work. It’s a town where Second and Third generations of families live close to the poverty line and require on-going government assistance. It’s a community that has more police and more crime per capita than cities and towns in its surrounding area. When you go to this community you will see boarded up businesses, libraries, and homes. No one speaks well of this city. “What good could come from this city”, some might say. I don’t know why this city has this reputation. I do not pretend to understand why a city a mere ten miles away is so different, so lacking, and in such desperate need of healing, restoration, and resurrection. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b>This is all to say that </b>before we can talk about <i>living liberation through healing</i>, we need to understand that we need healing in far greater ways than we realize. We can sometimes reduce our need of healing to the individual in need of emotional or physical healing and forget to address the systemic wounds, sicknesses’ and injuries. Dr. Martin Luther King Jr. sums this up beautifully in an apt illustration from the Parable of the Good Samaritan: </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">“We are called to play the Good Samaritan on life’s roadside, but one day we must come to see that the whole Jericho road must be transformed so that men and women will not be constantly beaten and robbed. True compassion is more than flinging a coin to a beggar. It comes to see that a system that produces beggars needs to be repaved. We are called to be the Good Samaritan, but after you lift so many people out of the ditch you start to ask, maybe the whole road to Jericho needs to be repaved.”</span></blockquote>
<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"> Okay, let’s move forward....</span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"> I believe that to <i>live liberation through healing</i> is to embody a Jesus-centered, Spirit-empowered lifestyle. God is the author of our healing and liberation. True healing and liberation must be Christ-centered and yoked to the inauguration of God’s Kingdom on earth as it is in heaven. True liberation through healing, views Jesus as the pinnacle of all examples to follow- the exemplar of the new creation. </span><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">Jesus came to liberate us- to release captives from bondage and oppression. Jesus came to heal us- to repair our wounds, sicknesses’ and injuries. The reason the Son of God appeared was to destroy the devil’s work. (1 John 3:8b) We could say that liberation and healing are in many ways the same thing. Both actions seek to release captives, and return us to a state of peace. You might even say that liberation is the end goal and healing is the means. Certainly, Jesus demonstrates this to us. Derek Flood comments: </span><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgqfG5aXHBQuCnyC9GByVGHBf7pPcEQH9uDr4oT-Ku0v_Cmx43FCc7mkwtu9MQ6M0OHflcxtJSoPZW856TRXjO64zoYgYItunCfIFsRPupjORcGt_n5SK1RaaoDtQBIs5aj6YCpPve19Os/s1600/322.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgqfG5aXHBQuCnyC9GByVGHBf7pPcEQH9uDr4oT-Ku0v_Cmx43FCc7mkwtu9MQ6M0OHflcxtJSoPZW856TRXjO64zoYgYItunCfIFsRPupjORcGt_n5SK1RaaoDtQBIs5aj6YCpPve19Os/s1600/322.jpg" height="320" width="212" /></a><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">“When we look at the ministry of Jesus, we see that the majority of his actions are not focused on calling people to repentance, but rather on ministering to the sick, disabled, and mentally ill, all of which have a direct connection to poverty. In the time of Jesus, illness was seen as God’s curse, and as a result people with chronic illness and disability were often ostracized from love and social support. This marginalization understandably led to a spiral of destructive behaviour: substance abuse, prostitution, theft, and so on. So we can see that sin (understood as bad behaviour) and physical sickness are deeply intertwined.</span></blockquote>
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<span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;"> Once we realize this, the fourfold ministry of Jesus—healing the sick, freeing the demonically oppressed, forgiving the sinner, and caring for the poor—can be seen as addressing the full scope of human brokenness. All of these are part of his salvation work which was not only focused on dealing with moral problems, but dealt with the full person: physically, mentally, spiritually/ethically, and socially.</span></blockquote>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgiXcqLWxP7xbFhpf1PvbCk6ySRxbS5R9R_QLl0-ed41wmAkZn4MT9cq05rnp4oXjZHACmM2c-af9DmABPE4XFu75Kb7iELji-iOOM0pdEcc2whyZ4hSvgo0p_NP0IX-CdqCKv-cPeGbS0/s1600/cover.png" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgiXcqLWxP7xbFhpf1PvbCk6ySRxbS5R9R_QLl0-ed41wmAkZn4MT9cq05rnp4oXjZHACmM2c-af9DmABPE4XFu75Kb7iELji-iOOM0pdEcc2whyZ4hSvgo0p_NP0IX-CdqCKv-cPeGbS0/s1600/cover.png" height="320" width="213" /></a><span style="font-family: Georgia, Times New Roman, serif; font-size: large;"> This fourfold ministry of Jesus all together made up the gospel as Jesus understood and lived it. Each was an integral part of the mission he had come to do. Jesus had not come only to forgive sin, but to liberate us from everything that could separate us from God and life, whether that meant crushing illness, dehumanizing poverty, or spirals of destructive behaviour. This is a gospel that addresses us on both an individual and social level, and that takes on the estrangement resulting from suffering and injustice, just as it does the alienation of guilt and shame.” [3]</span></blockquote>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b><u>So how do we <i>live liberation through healing</i>?</u></b></span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">This might sound a bit cliché. (I am okay with that. -and please don't think that I have a complete answer here) </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b>Be a person of faith. </b></span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">I am <b>not</b> talking about <i>feeling psychological certitude, </i>or <i>trying your best to conjure up enough faith points</i> in order to see healing<i> </i>and liberation. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">I am talking about a covenant trust. I am talking about a faith that is embodied. It's a faith that will act in accordance with the covenant. It is through this kind of faith that we participate in bringing God's future eschatological reality into the present. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">I am talking about a faith that simply and profoundly <i>trusts; </i>in all things; and through all things. </span><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">This means trusting Jesus as the Good Physician, who will have the ultimate final word over the power of sin, death, and the grave. </span></div>
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<span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">This means trusting God in the absence of our healing; in the absence of our liberation. </span><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">We may not see liberation in this life. We </span><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">may not see healing in this life. It can be painful to have faith that trusts beyond circumstances, beyond status quos, and beyond ourselves. Will we still trust when our faith is not our sight? Do we dare to believe and hope for the day when God will set things right? I submit that t</span><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">his is the tension of the </span><span style="font-size: large;"><i style="font-family: Georgia, 'Times New Roman', serif;">now</i><span style="font-family: Georgia, 'Times New Roman', serif;"> </span></span><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">and the </span><span style="font-size: large;"><i style="font-family: Georgia, 'Times New Roman', serif;">not yet</i><span style="font-family: Georgia, 'Times New Roman', serif;"> </span></span><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">of the Kingdom of God. </span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">So may you embody a life of New Creation that speaks of a new world in Christ. </span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">May you invite The Healer to breathe on you.</span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">And may you live a life of Healing and Liberation.</span><span style="font-family: Georgia, Times New Roman, serif; font-size: medium;"><br /></span>
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<span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;"><i>Thanks for reading!</i></span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><i>The Wild Goose Festival is a gathering at the intersection of justice, spirituality, music and the arts. Happening June 26-29 outside of Asheville in Hot Springs, NC. You can get more information and tickets here: <a href="http://www.wildgoosefestival.org/">www.wildgoosefestival.org</a>. </i></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;"><b><u>Works Cited</u></b></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">1.“Liberation theology”, Pocket Dictionary of Church History, Feldmeth, Nathan (Downers Grove: Inter Varsity Press, 1999) 90. </span><br />
<span style="font-family: Georgia, 'Times New Roman', serif;">2. Green, Salvation, 35–36.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">3. Flood, Derek. Healing the Gospel (Eugene: Cascade books, 2012) 63. (e-version)</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Opening artwork: "Freedom" by Lina Ostapovich</span></div>
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Paul Walkerhttp://www.blogger.com/profile/15896206113481631957noreply@blogger.com1tag:blogger.com,1999:blog-3694855076771545663.post-73320524638114843012014-04-08T06:49:00.001-07:002014-04-08T08:13:04.045-07:00What Brad Jersak is learning about the Bible. <div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Dr. Brad Jersak is an author and teacher based in Abbotsford, BC, where he attends Fresh Wind Christian Fellowship and serves as Reader at All Saints of North America Monastery. He is also apart of the faculty of </span><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;"><a href="http://www.wtctheology.org.uk/">Westminster Theological Centre</a> (UK) with an emphasis on the </span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">New Testament and Patristics. Jersak contributes regularly to <a href="http://www.ptm.org/">Plain Truth Ministries</a>, the <a href="http://www.clarion-journal.com/">Clarion Journal</a> of Spirituality and Justice, <a href="http://theowlgeorgegrant.blogspot.co.uk/">the Owl</a>, and the <a href="http://simone-weil.tumblr.com/">Red Virgin</a>. [1]</span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">I first met <a href="http://www.bradjersak.com/about/">Brad Jersak</a> at a school retreat in my last year of Bible College. Brad was teaching on a topic that he aptly titled, '<a href="https://www.youtube.com/watch?v=XlPuZk-W7Ts">Listening Prayer</a>'. I was really impacted by that weekend of teaching and prayer. I thought, "I like what this Jersak is saying." I observed that Brad conducted the meetings in a really responsive and sensitive manner. I did not see a wild a preacher trying brew up a firestorm. I did not hear the old time message of '<i>sing louder, prayer longer, and try harder', </i>that I often encountered in my Pentecostal upbringing. [2] What I encountered was an invitation to tune-in to the God who was already speaking. I couldn't believe it! It seemed revolutionary that I didn't have to work myself up in order to hear God speak. I didn't need to sing ten worship songs, or pray for an hour before the Lord <i>might</i> speak. I just need to <i>listen</i>. God was and <i>is </i>ready and waiting to talk to me, to walk with me, to tell me that I am God's own. Imagine that! (I have written a few reflections on Listening Prayer <a href="http://pauldouglaswalker.blogspot.co.uk/2012/03/listening-prayer-part-1-god-speaks.html">here</a>.) </span><br />
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<span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">I've since read his books, listened to podcasts, and seen Jersak at a few conferences. This guy is legit. </span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">This is all to say that I could not recommend Brad Jersak more highly to you. He is Christ-Centred, graceful, and a brilliant communicator. That being said, I bring us to the following helpful teaching video from Jersak: </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: x-large;"><b><u>"What I am learning about the Bible"</u></b></span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b>1:50</b> - <u>Chapter One of reading the Bible</u>: "God said it, I believe it, that settles it." </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b>11:04</b> - Why we should not read our Bible 'flat'. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b>13:03</b>- "I ended up in a Mennonite church" OR...reading our Bible through the lens of Jesus.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b>14:42</b> - Reading the Bible as training and not just for information. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b>15:54-</b> "The Youth Pastor teaching cycle"</span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b>16:50- </b><u>Chapter Two</u>: "Jesus Centred Training Time". </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b>24:27 - </b><u>Chapter Three</u>: Confronting the Ugly Parts of the Bible. "Why didn't I see the 'icky stuff' before? I was either skimming or reading the Bible like a cartoon.... I think I was ignoring the 'bad parts'."</span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b>25:52- </b>Here is the problem with ignoring the ugly parts of the Bible. "Atheists are NOT ignoring it". </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b>36:13</b> - "I am glad I didn't stop here." </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b>37:00 -</b> Two suggestions for reading the ugly parts of the Bible. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b>45:00- </b><u>Chapter Four:</u> The Jesus Lens: Reading the Bible with Jesus as our Rabbi. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b>46:47</b>- Closing exhortations and application. </span></div>
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<span style="font-family: Georgia, Times New Roman, serif;"><b><u>Footnotes</u></b></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">1. Information lifted from www.bradjersak.com </span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">2.I don't mean to say <i>all</i> Pentecostals present this approach. I am merely conveying my personal life long experience of growing up as a Canadian Pentecostal. I remember all too many meetings where God was not going to 'show up' unless we yelled louder, prayed harder, and sang longer. </span></div>
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Paul Walkerhttp://www.blogger.com/profile/15896206113481631957noreply@blogger.com0tag:blogger.com,1999:blog-3694855076771545663.post-18959574845816944372014-04-01T08:08:00.000-07:002014-04-02T03:24:02.700-07:00A conversation about: "Restitution"<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: Georgia, Times New Roman, serif;"><i>The following is a conversation between <a href="http://christianthoughtsandbox.wordpress.com/">Reggie Rivett</a> and myself on the topic of restitution. Reggie is one of my best friends in the whole world. He was the best man at my wedding. I was the best man at his wedding! We attended <a href="http://horizon.edu/home">Horizon College & Seminary </a>together and share a long history of 'thinking out-loud' about theology. I invite you to enjoy this conversation between two friends. </i></span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Should restitution still be practiced in the church? Or does that fly in the face of grace and forgiveness? #ex22.3 #theology</span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Define restitution.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Noun:</span><br />
<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">1: a sum of money paid in compensation for loss or injury </span><br />
<span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">2: the act of restoring something to its original state</span><br />
<span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">3: getting something back again;</span><br />
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<span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">If there is restitution, I would think that it would flow out of a reconciliation of the relationship and only at the initiation of the offender. If we forgive expecting & demanding a restitution, then that is not forgiveness. That is payment.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">In that case, we are then force to swallow the loss by ourselves. There is no repercussions for sin. It does not cost. </span><br />
<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Is that consistent with Scripture?</span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Yes we are forgiven of our sins through the sacrifice of Christ, but we still have to live with the consequences, don't we?</span><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgcJlmeP3QDVhzs_pNQ1JVCL-4sO7dJm-TBEzC2ILlY7uzHcY5qGNwmsPoyGJTvbUTC-FgBvozy4jmxjVBnew_eEqQrYM_VlDNJi0VUgieZV0aEfzWsJr_eS79iU2swAOz7QS8H7STjPdo/s1600/1146741_10153127606820195_590051338_n.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgcJlmeP3QDVhzs_pNQ1JVCL-4sO7dJm-TBEzC2ILlY7uzHcY5qGNwmsPoyGJTvbUTC-FgBvozy4jmxjVBnew_eEqQrYM_VlDNJi0VUgieZV0aEfzWsJr_eS79iU2swAOz7QS8H7STjPdo/s1600/1146741_10153127606820195_590051338_n.jpg" height="200" width="200" /></a><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">I suppose that if we frame the discussion as 'forced to swallow' rather than 'compelled by the love of God to reciprocate Divine forgiveness towards others' it takes on a different light. </span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><br /></span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Does God inflict humanity with repercussions in order to forgive us? Did the Father of the prodigal punish the younger son in order to reconcile him? (Luke 15) </span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><br /></span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">What if Christians should 'forgive as the Lord forgives' (Col 3.13)? That is to say... freely, without condition, and willing to absorb sin in order to condemn it. (Rom 8.3) </span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><br /></span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">RE: Consequences. Yes, sin has built in consequences. The younger son experienced the results of his actions. I don't see the Father punishing the younger son to get his 'pound of flesh' in order to forgive. Do you?</span></blockquote>
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<span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">God does not inflict humanity with repercussions for forgiveness. </span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">But that doesn't mean that our "bad behaviour" doesn't have consequence.</span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">If that were the case, we could do anything and simply plead forgiveness to avoid the ramifications of our actions. </span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><br /></span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">The question is does sin come built in with consequences, and does God and His forgiveness remove them?</span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><br /></span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">If we say there is no consequence to our sin, why not go on sinning? There would be grace and it would abound over our sins...</span></blockquote>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">The end goal of forgiveness is reconciliation. (one-ness) The Father of the Prodigal Son had obviously already forgiven him, as demonstrated by his running out to his lost son. We can choose to forgive someone 70 x 7 but that does not always entail reconciliation. The son had to 'come home' in order to be reconciled. We too in our relationships must allow people to come to their senses and come home; so to speak. This does not always happen. </span> </blockquote>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Forgiveness is not saying 'it didn't happen'. It's not cheap. You had to absorb the loss. You had to take the hit. Forgiveness is choosing to refrain from retribution and cancel the debt owed to you. The younger son still squandered half the families inheritance. The money was not coming back. But a 'lost and dead' son DID come back. Forgiveness seeks to rescue that which can be saved. </span> </blockquote>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Does God remove consequences? I don't know. I am sure you could make a case for yes & no. I know God allows 'those in authority' to punish evildoers who sin against the State (Rom 13). On the other hand, Paul's vision of the church is one that 'overcomes evil with good' (Rom 12), leaves room for God's wrath and forgives and welcomes sinners.</span> </blockquote>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">No where in Paul do I see evidence of a retributive justice, but rather Paul, and the other NT authors are consistently restorative in matters of church discipline. Consider the man in 1 Corinthians 5 who sleeping with his father’s wife. Paul doesn’t instruct the Corinthians to punish the man with the sword (whatever that means), but rather hands the man over to satan (v5a) and instructs the church to expel the man from the church. (v13) Paul does all of this correction in hopes “that his spirit may be saved on the day of the Lord.”(v5b) You could also make the case that reconciliation did happen to this man. (Check out 2 Corinthians 2:5-11) </span></blockquote>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Hold up. </span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">I agree with you. </span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">We are just talking the same subject from two different perspectives.</span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">If someone sins against us, and restitution is required, as Christians grace and forgiveness should be our response. </span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Totally agree. </span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><br /></span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">I am thinking, <i>when WE sin against someone</i>, Christians or not, we should be paying restitution.</span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">We come asking for forgiveness and start mending the hurt, bringing restoration by way of restitution.</span></blockquote>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Certainly, the younger son thought he could earn forgiveness in order to be welcomed back as a servant in the Father's house. I am sure he was shocked at the response of his gracious, relationship-restoring Father.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">I do not think we can always bring restitution. If it is in our financial ability, we might be able to replace material objects.But how do you bring restitution when you've broken relationships through hurtful actions? </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">How does a murderer bring restitution to his victims family? He simply cannot. There is nothing in the world to replace a person. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">How does a cheating wife//husband bring restitution to her//his spouse? Is there anything they could do to 'payback' that kind of damage to a marriage? </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">I think more is involved in the repentance process than <i>mere payback</i>. Consider what Paul says about thieves in Ephesus: </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">"Anyone who has been stealing must steal no longer, but must work, doing something useful with their own hands, that they may have something to share with those in need." - Ephesians 4:28</span></blockquote>
<span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">He doesn't just say, payback what you owe. He gives them a whole new operating system to model their lives after. They do have to "work" instead of steal. But then Paul doesn't end with 'stop stealing, and start earning'.... he says that they need to embody a new perspective that is a full repentance of the old ways. Those that steal must then learn to "share with those in need". Its a complete 180 degree turn around to a new way of living.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">An example of what I am talking about from the lips of Reg Rivett.</span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><br /></span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">One guy offered to take down his neighbour's barb wire fence from his pasture if he could keep the wire. He drove over a rock while rolling the wire and started a fire that burned his neighbour's crop. It was estimated to be $1 million in damages. No insurance, since it wasn't his field. As a Christian he is paying back his neighbour.</span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><br /></span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">That is what I am talking about.</span></blockquote>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">I really like the example you've shared. I really respect the person's decision to pay his neighbour for the losses. Question though.... Is that restitution or functioning as a 'just' person? At least the way I understand restitution, is that there is a relational divide, a chasm...etc. It's framed within conflict resolution. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">If there is no conflict, can there be restitution? I'd like to say that the story you provided is an example of love & justice rather than conflict restitution. He took the initiative even though he probably could have said it was an accident and walked away.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">All that to say... It's probably a good idea to pay back what you owe in a financial sense. That is being a 'just' person. Call it restitution if you want. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><i>Thanks for reading! </i></span></div>
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Paul Walkerhttp://www.blogger.com/profile/15896206113481631957noreply@blogger.com0tag:blogger.com,1999:blog-3694855076771545663.post-37377997298607088372014-03-20T08:36:00.002-07:002014-08-25T17:44:33.303-07:00Those who long for justice...<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: Georgia, Times New Roman, serif;">"And what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God." - Micah 6:8</span></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;">"Blessed are those who hunger and thirst for justice, for they will be filled" -Matthew 5:6</span></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;">"Love your enemies and pray for those who persecute you"- Matthew 5:44</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">"Do not be overcome by evil, but overcome evil with good."- Romans 12:21</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">"Peacemakers who sow in peace reap a harvest of justice."- James 3:18</span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Let’s play a game. I am going to ask you a few questions and you will immediately write down a few things that come to your mind in relation to word I provide you. So what words or images come to mind when you hear the following words: (think of a short reply to each)</span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b> ‘Mercy’ </b></span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b> 'Justice’ </b></span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Do you think that a majority of people would agree about what these terms mean? Would there ever be contradicting and competing definitions of these terms? I want to explore this...</span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"> Let’s start first with mercy. I generally think that most people know what mercy means. I would be surprised to encounter contradictions in defining the word mercy. Yet, sometimes a full understanding of mercy can be lost in translation. As Dr. Scot McKnight comments, “‘Merciful’ does not describe the ubiquitous and shallow virtue of “niceness” or “tolerance” in Western culture but concrete actions of love.”[1] Mercy has nothing to do with ‘niceness’ and ‘fairness’. We show mercy to someone who has wronged us. Mercy is compassion or forgiveness shown towards someone whom it is within one's power to punish or harm. Mercy is refraining from the cycle of retribution. Mercy ends the cycle of violence through forgiveness and cancelling the debt that is owed. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Now let’s talk justice. What did you come up with? What do you think others came up with? I want to let you in on a secret. I am never surprised when people have differing conceptions of justice. I am resigned to the fact that ‘justice’ has the unfortunate disposition of being defined in contradictory ways. I am not talking about the legal subtleties of enacting ‘justice’ between two parties. I mean there is a rift of understanding about what constitutes the nature of ‘justice’. This may surprise you. After all, we have entire segments of society united to bring about justice through legal systems, and political lobbying. You would think that there would be <i>some agreement</i> on the term. Let me explain. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">There are two differing ‘umbrellas of understanding’ about justice: retributive justice & restorative justice. Whatever you believe about justice can fall into one of these two categories. These ‘umbrellas of understanding’ relate to the end goal achieved by each version of justice. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: x-large;"><b><u>Retributive Justice </u></b></span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Justice in this view, is righting wrongs, paying back what is owed, and punishing wrong doers. Retributive justice sticks to the letter of the law, requiring its pound of flesh, demanding compensation, quid pro quo, tit for tat, and satisfaction of the law in order to resolve conflict and bring about conflict resolution. Peace is achieved as an end result of punitive action. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"> Central to this view is the notion of limiting retaliation by ‘balancing the books’ and going no further. A definitive example of retributive model is the justice of ‘an eye for an eye’. An eye for an eye and tooth for a tooth was a law of limitation designed to prevent the overuse of aggression and conflict. If someone broke their neighbours tooth you could not slaughter his whole family. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">The Greek philosopher Polemarchus espouses this view when he defines justice as “to give each what is owed to him.”[2] When asked by Socrates to further explain his position, he replies, ““justice … gives benefits to friends and does harm to enemies.”[3]</span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: x-large;"><b><u> Restorative Justice</u></b></span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"> Justice in this view, is the act of redeeming, reconciling, and restoring offended parties back to a state of peace through the processes of forgiveness, understanding, and responsibility. The goal of this justice is to repair damage and thus break the cycle of hostility, retribution, and violence. Peace is viewed not as the end result but as the means of justice and conflict resolution. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Central to this view of justice is the acknowledgement that the cycles of violence and retaliation are counter intuitive to an ultimate goal of restoration and peace. Gandhi summed this up beautifully when he comments, “An eye for an eye, will leave the whole world blind”. Restorative justice seeks out alternative ‘third way’ options to conflict resolution. If my neighbour ‘sins’ against me I am within the law to retaliate or do nothing. But I always have a third option to name the sin, absorb the blow, and forgive in order to redeem. </span><br />
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<span style="font-family: Georgia, 'Times New Roman', serif;"><b><u><span style="font-size: x-large;">Which justice is ‘just’? </span></u></b></span></div>
<span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;"><br /></span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Penal actions are often constructed within artificial boundaries of our perceived justice and </span><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;"><i>our judgement</i></span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;"> of what is just. Humans are fallible in our executions of justice. We can easily distort justice as <i>American justice</i>, <i>Israeli justice</i>, <i>Palestinian justice</i>. A</span><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">s my friend Rob Olson commented on my Facebook wall in reply to a thread about justice, “Justice for who?”</span><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">Justice for some is not always justice for all. Justice as virtue can never be tribal and xenophobic. “If you want justice [as retribution] and nothing but justice, you will get injustice. If you want justice without injustice, you must want love. A world of perfect justice is a world of love.”[4] </span><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">Pastor and author Brian Zahnd provides a brilliant example as illustration of our artificial constructions of ‘justice’: </span><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh_XE6szUnJZdj6mdQZomIjlfa93kJbK6h-Ry788oV-PajKP3Q2Kzm6CDfXRV9kQ3PhyyX-ZJG84e3o2U-Q_NH68h5RHfTMQwa3RQXS2iD9LwrdY-yY6Yp2sAdOKpSKa2M_JJHmtfiCNw0/s1600/Brian+Zahnd+main+book.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh_XE6szUnJZdj6mdQZomIjlfa93kJbK6h-Ry788oV-PajKP3Q2Kzm6CDfXRV9kQ3PhyyX-ZJG84e3o2U-Q_NH68h5RHfTMQwa3RQXS2iD9LwrdY-yY6Yp2sAdOKpSKa2M_JJHmtfiCNw0/s1600/Brian+Zahnd+main+book.jpg" height="175" width="200" /></a><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">“Imagine you are involved in a property dispute with your neighbour. The neighbour has constructed a toolshed that extends three feet onto your property. You don’t want a toolshed occupying three feet of your property. Attempts to rectify the impasse with your neighbour fail, so you take the matter to court. The judge hears the case, decides on your behalf, and orders the toolshed removed. You are satisfied. But has justice been done? Perhaps. Certainly you may think so. But whose justice? At what point in the past do we start keeping score in order to determine what is just? What if the judge issued an alternative verdict: “I have heard your case, considered your arguments, and I have decided to return both of your properties to the Native Americans from whom it was stolen a hundred and fifty years ago.” Is this perhaps justice ? One might argue it’s a different kind of justice. It might seem just in one perspective but patently unjust in another. When we talk justice, we often do so within artificial boundaries. We mean justice in contemporary context, not a historical context. We mean limited justice, not over all justice; we mean justice for me, not for everyone.” [5] </span></blockquote>
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<b style="font-family: Georgia, 'Times New Roman', serif; text-align: center;"><span style="font-size: x-large;"> <u>Justice as Mercy</u></span></b></div>
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<span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">Well, let me put my cards on the table. I have a problem with retributive justice. I think my major issue is this: <i><b>Mercy is viewed as the opposite of justice.</b></i> When someone is not payed or the law is not satisfied it can only be called injustice in the retributive view. Retributive justice ultimately must call God’s justice: <i>injustice</i>. To hold the retributive view, I am forced to side against Jesus in his pardoning of the woman caught in adultery, his lack of vengeance on the enemies of Israel, and his constant forgiveness and welcoming of sinners. I can understand why nations need a retributive view of justice. Paul outlines this in Romans 13. I have hard time reconciling how the church can call retribution justice, especially in light of God's justice towards sinners. “God’s greatest act of justice is to save the sinner- and God does so by the ‘injustice’ of grace. If we are ever going to understand and get along with the God revealed in the Bible, we are going to have to come to terms with the ‘injustice’ of his grace. This is precisely what the elder brother in the parable of the prodigal son was unwilling to do.” [6] </span></div>
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<span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">I submit to you that true biblical justice and righteousness is full of mercy and longs for restoration and reconciliation as its goal. Mercy is not the opposite of justice. The Psalmist speaks of this type of justice when he/she writes, “Mercy and truth have met together. Justice and peace have kissed!” (Psalm 85:10) The Hebrew conception of justice is not divorced from mercy.“The Bible connects justice to righteousness and mercy. In fact, these three actions are so closely intertwined in Scripture that we might refer to them as a trinity of utility. If we want to live according to God’s will, in imitation of Jesus, we will utilize the three practices: justice, righteousness, and mercy.”[7] </span><br />
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<span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;"> Let’s go a step further. Jesus’ teaching about justice, and therefore God’s clearest revelation, is the opposite of cold retribution. Let’s look at the Sermon on the Mount as primer for discussion. It’s a sermon directed at disciples who embody an alternative society that represents the breaking-in Kingdom of God. The Sermon on the Mount is not private instruction for individuals; it is the political platform for a new kingdom, a city on a hill. </span><br />
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<span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">We can read the Beatitudes as a vision of justice. </span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">In the Beatitudes, Jesus describes a blessing upon the least likely people groups: the poor, the meek, the merciful…etc. These are types of personalities through whom God is starting to bring wise and healing order to the world. Scot McKnight suggests that we read the Beatitudes in three’s. “Three on the humility of the poor, three on those who pursue justice, and three on those who create peace.” True justice realizes it’s poverty of spirit (v3) and desperate need of God’s intervention. True justice mourns (v4) injustice on the earth and longs for comfort. Meekness (v5), as those quiet souls who trust in God for redemption, is a deep-rooted characteristic of those who long for justice//righteousness (v6). Justice is framed by mercy (v7) and purity of heart (v8). Justice is expressed through a peacemaking (v9) that absorbs persecution (v10) and insult (v11) but never retaliates. </span><br />
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<span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">Jesus continues to refine his exclusion of retribution through the anti-thesis statements. "You heard that it was said, but I say to you.” Jesus is contrasting with the Old Testament through the use of six 'antithesis statements' in Matthew's Sermon on the Mount. In each antithesis, Jesus demonstrates how the Law and the Prophets are fulfilled, through Jesus' ministry and teaching. Jesus’ fulfillment is not merely an add-on to the Law, rather Jesus is the interpretative norm and prophetic fulfillment. So in shutting down the cycle of retribution Jesus excludes hatred and anger (v21) from the DNA of the disciple. Jesus is not deepening our resolve to not murder, he is establishing that we should never allow the thought of murder to exist within the fabric of our being. If I cannot even hate my enemy, how then could I ever aggress against them? If we are to express "fore-giving" love to those that offend us, as God in Christ expresses to us, how then can we say we are justified in retribution? Does not retribution eliminate the possibility of redemption through reconciliation? </span><br />
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<span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;"> The clearest critique of ‘retribution as justice’ is Jesus’ approach to the <i>Lex Talionis</i>. An eye for an eye and tooth for a tooth was a law of limitation. (c.f. Exodus 21:24) It prevented the overuse of aggression and conflict. It was given to provide the nations judicial system with a ready formula of punishment. "Don't use violence to resist evil”, says Jesus. (v39 KNT) Jesus counters this notion of limited retaliation. Where Torah restricts retaliation; Jesus forbids it all together. Jesus is introducing a Kingdom conception of justice as mercy. This was hope and the fulfillment of the prophetic tradition. The way to respond to evil is not with more evil actions, but with creative and non-violent action(s) whose goal is to make enemies friends. Jesus offers a new sort of justice, a creative, healing, restorative justice. The old justice found in the Bible was designed to prevent revenge running away on itself. But Jesus does better still. </span><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhCXAEKQ4Tu7JRFZAZhyphenhyphenSUsul3SoYiObsvniNx5LQPm9uzJehjCw0fOw1ivEPfW4sCUCVr_KEclsSV6jbGNCnGgzpsIXdqGkN_YmPV3DUdyPd5itD0rkT1g_aOrQUluCWi9pdYHeuR-W-k/s1600/9781621362524_p0_v1_s260x420.JPG" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhCXAEKQ4Tu7JRFZAZhyphenhyphenSUsul3SoYiObsvniNx5LQPm9uzJehjCw0fOw1ivEPfW4sCUCVr_KEclsSV6jbGNCnGgzpsIXdqGkN_YmPV3DUdyPd5itD0rkT1g_aOrQUluCWi9pdYHeuR-W-k/s1600/9781621362524_p0_v1_s260x420.JPG" height="200" width="128" /></a><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">“If your concept of justice is to make sure that everyone gets ‘what they deserve,’ you are going to have a hard time getting along with Jesus. This is the very kind of justice that Jesus stands against and came to save us from. A world bent on the justice of giving people ‘what they deserve’ is a world that is endlessly cruel and marked by alienation, violence, and war. The concept of retributive justice is what fuels the endless escalation of violence in the worst places on our world- from troubled inner cites to the troubled Middle East. Retributive justice has the horrible tendency to degenerate into <i>my justice</i>. And my justice is inevitably someone else’s injustice. This is not the justice that saves- this is the justice that kills.” </span><span style="font-family: Georgia, 'Times New Roman', serif;">[9-emphasis original] </span></blockquote>
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<span style="font-family: Georgia, 'Times New Roman', serif;"><b><u><span style="font-size: x-large;">Summary Thoughts</span></u></b></span></div>
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<span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;"> ‘Justice as punishment’ is very appealing when I have been wronged. There is something deep within myself that craves payback. I want them to pay, to feel my pain. I want satisfaction. I know that the desire to return hate with hate can be so easy, so convenient, so human. BUT… What about when I am on the receiving end of ‘justice as retribution’? Do I really want ‘justice’ then? Do I want my eye gouged out as well? Am I treating my enemy as Jesus would? </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">I think God’s justice is Good News for the world. It’s a justice that is full of mercy. It’s a justice that makes enemies friends (Romans 5). It’s a justice that wants to heal, redeem, and transform the sinner. God, in Christ, reveals God’s justice on the Cross. </span><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg8wEF6fazm8VuL1_k_vyPcGy4zptxVcY5fVVIK3ikp-RwaDnAgt-WSEY5E9Q-VcDGYZd4uRrpz1Ee4nn29fAFPqakfF3CYCWOmKX00ntFD6vVEtTe8CGfRQ75zGgm1ADRAQaxZqwg07Fk/s1600/9780802866424.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg8wEF6fazm8VuL1_k_vyPcGy4zptxVcY5fVVIK3ikp-RwaDnAgt-WSEY5E9Q-VcDGYZd4uRrpz1Ee4nn29fAFPqakfF3CYCWOmKX00ntFD6vVEtTe8CGfRQ75zGgm1ADRAQaxZqwg07Fk/s1600/9780802866424.jpg" height="200" width="133" /></a><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">“How, then, does God deal with death-producing sin in its full reality, as both transgression of law and oppression of life, through the cross of Jesus Christ? Regarding sin as transgression of law: God deals justly with sin, not by satisfying the law of retribution for sin, but rather by forgiving our transgressions, cancelling our record of wrongs, and nailing the death-demanding law of retribution to the cross - thus nullifying the power of sin to produce death through the law. Regarding sin as oppression of life: God deals decisively with sin by dealing death a final defeat through the life, death, and resurrection of Jesus Christ - thereby making a way for us to participate in God's victory over death and enabling us to participate in God's immortal life through resurrection and new creation in Christ (Rom 6:5-11;1 Cor 15:20-28, 50-57; 2 Cor 5:17). It is thus God's own law-nullifying retribution transcending, life-redeeming, creation-restoring work of faithfulness through the cross that discloses and demonstrates the justice of God.”[10]</span></blockquote>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"> Justice looks like a bloodied and bruised Saviour stretching his arms out on the Cross of his execution saying, “Father forgive them.” When God should have been pouring out punishment on humanity for the murder of Jesus, God instead absorbs the blow of injustice and responds in forgiveness. “In answer to Jesus’ prayer, there would be no retribution, no reprisal, no vengeful reckoning. Injustice has found a place to die- it died in Christ… The resurrection of Christ was not only the Father’s vindication of his Son; it was also the dawn of a new world founded on the the justice of reconciliation and forgiveness. The first Easter Sunday saw justice and peace kiss so that the risen Son of God could say, ‘Peace be with you.’ Ultimately, God’s justice is found in God’s mercy. This is how we are reconciled with one another. This is how we are saved. ”[11] </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b><u>A prayer for those who long for Justice</u></b></span></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;"><span style="font-size: large;">Almighty God,</span></span></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;"><span style="font-size: large;">We praise you for all you have done.</span></span></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;"><span style="font-size: large;">Help us will all that you want us to do.</span></span></div>
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<span style="font-family: Georgia, 'Times New Roman', serif;"><span style="font-size: large;">Come, Holy Creator,</span></span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">And establish Your justice on earth</span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">So that we do not labour in vain without you. </span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Come, Holy Saviour </span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">And heal all that is broken</span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">In our lives and in our streets</span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Come, Holy Spirit</span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">And inspire us with energies and willingness</span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">To rebuild the ruins of our cities to Your honour and glory.</span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Amen. </span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">(so be it) </span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><i>Thanks for reading....</i></span></div>
<span style="font-family: Georgia, Times New Roman, serif;"> </span><br />
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<span style="font-family: Georgia, Times New Roman, serif;"><b><u>Works Cited</u></b></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;"><b><u><br /></u></b></span></div>
<span style="font-family: Georgia, Times New Roman, serif;"> 1. McKnight, Scot. The King Jesus Gospel (Grand Rapids: Zondervan, 2011) 132, (e-version) </span><br />
<span style="font-family: Georgia, Times New Roman, serif;">2. Plato, Republic , trans. G. M. A. Grube, revised by C. D. C. Reeve</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">(Indianapolis: Hackett Publishing Company, 1992) 331.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">3. ibid. 332</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">4. Miroslav Volf, Exclusion and Embrace: A Theological Exploration of Identity, Otherness, and Reconciliation (Nashville:Abingdon, 1996), 223.</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">5. Zahnd, Brian. Unconditional? (Lake Mary:Charisma House, 2010) 116-117. </span><br />
<span style="font-family: Georgia, Times New Roman, serif;">6.ibid. 124</span><br />
<span style="font-family: Georgia, Times New Roman, serif;">7. Baker, Sharon. Executing God: Rethinking everything you’ve been taught about salvation and the cross (Louisville: Westminster John Knox Press) 239 (e-version) </span><br />
<span style="font-family: Georgia, Times New Roman, serif;">8. McKnight, Scot. The King Jesus Gospel (Grand Rapids: Zondervan, 2011) 134, (e-version) </span><br />
<span style="font-family: Georgia, 'Times New Roman', serif;"> 9. Zahnd, Brian. Unconditional? (Lake Mary:Charisma House, 2010) 126. </span><br />
<span style="font-family: Georgia, Times New Roman, serif;">10. Snyder Belousek, Darrin W. Atonement, Justice and Peace: The Message of the Cross and the Mission of the Church (Cambridge: Eerdmans, 2012) 846. (e-version) </span><br />
<span style="font-family: Georgia, Times New Roman, serif;">11. Zahnd, Brian. Unconditional? (Lake Mary:Charisma House, 2010) 129. </span><br />
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Paul Walkerhttp://www.blogger.com/profile/15896206113481631957noreply@blogger.com4tag:blogger.com,1999:blog-3694855076771545663.post-28160038514062362342014-02-19T08:25:00.001-08:002014-02-21T16:55:30.820-08:00Who are the meek? <div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjO3gLGr1IexcuM__L5EjKrlMV0_Md8nT2hnvKpw2xTaZupJNYGxAPJoc_pOHNjsPnruOxcM-4xkvqjz5sqyFAgIr1laNxjCjteeLpspum74sP7-QgvF8o103MXVwdDwRsbphvw_HVLDn4/s1600/blessed_logo.jpeg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjO3gLGr1IexcuM__L5EjKrlMV0_Md8nT2hnvKpw2xTaZupJNYGxAPJoc_pOHNjsPnruOxcM-4xkvqjz5sqyFAgIr1laNxjCjteeLpspum74sP7-QgvF8o103MXVwdDwRsbphvw_HVLDn4/s1600/blessed_logo.jpeg" height="145" width="400" /></a></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">This past weekend I taught on the third of the Beatitudes, which are located at the beginning of the Sermon on the Mount in Matthew's Gospel. "Blessed are the meek, for they will inherit the earth." (You can listen to the sermon <a href="https://drive.google.com/uc?id=0B__Yy_GnovRoWEhpaFRMMWdEa00&export=download">here</a>.) I knew going into this week of study that I would have to spend considerable time explaining what exactly "meek" meant to my congregation. I was not comforted when I cracked open one of my commentaries and read the following words:</span><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgLJDV6-OwxdQJvBq9xm4mmtH5xa4gFPKKhOTwvmQzIZO1duND3XYpTAUdQyZDWU90OI4EdsPXYl_fNkpZhmzjhzLmPc5vFn-PV0ooNA3wVRhdDYxAf2FlPLtoDhU-b6ssFeIEhSW0I6Ng/s1600/Life-in-the-Spirit-New-Testament-Commentary-9780310252702.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgLJDV6-OwxdQJvBq9xm4mmtH5xa4gFPKKhOTwvmQzIZO1duND3XYpTAUdQyZDWU90OI4EdsPXYl_fNkpZhmzjhzLmPc5vFn-PV0ooNA3wVRhdDYxAf2FlPLtoDhU-b6ssFeIEhSW0I6Ng/s1600/Life-in-the-Spirit-New-Testament-Commentary-9780310252702.jpg" height="320" width="212" /></a><span style="font-family: Georgia, Times New Roman, serif; font-size: x-large;"></span></blockquote>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: x-large;"><b>“Meekness- is one of the most misunderstood words in the English language.”</b></span><span style="font-family: Georgia, 'Times New Roman', serif;">Life in the Spirit New Testament Commentary , pg. 151</span></blockquote>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">'Meek' is not really a word that we use in conversation today. I can't think of the last time my wife said to me, "I noticed you were acting meek tonight!" Likewise, I've never heard of someone causally saying, " Boy, did he act rather meek tonight." As far as I know, no one brings up 'meek-ness' on the list characteristics they hope to find in a spouse. It really is a word shrouded in obscurity and vagueness. </span><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">Perhaps, the lack of clarity and popularity of the word is itself a clue to the meaning of 'meek'? </span><br />
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<span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">I remember in Sunday School being taught as a child,"meekness is not weakness", but I don't recall being taught anything to what meek </span><i style="font-family: Georgia, 'Times New Roman', serif;"><span style="font-size: large;">actually</span></i><span style="font-family: Georgia, Times New Roman, serif; font-size: large;"> meant. I hope to solve that problem with this blog. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Here is a 'sketch' from my study notes:</span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: x-large;"><b>‘MEEK’- πραΰς (prä-ü’s)</b></span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">gentle, kind, humble, benevolent, humane </span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">(Matt 5.5, 11:29, 21.5; 1 Peter 3.4; Gal 5.23)</span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Meek (NIV, ESV, KJV) </span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">The mild, patient, long-suffering (AMP)</span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"> Humble (CEB, CEV, ERV, GNT, NLT) </span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Gentle (NASB) </span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Content with who you are (The Message) </span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: x-large;"><b><u>Greek Context:</u></b></span></div>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiSPK6uvuuz0EOauOV_dOvKDl08V-qWU1nZcDVdnqxrBnQp2YNTzaKZnuTJRBnj5BZ6xe5ZAsV9Z0A5sRG4kKBPppA7mHZgCdi6npsXQ9B4iZnIeG_k4GKf6IlThCRJBbJQimIdnU2RHbM/s1600/Aristotle_Altemps_Inv8575.jpg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiSPK6uvuuz0EOauOV_dOvKDl08V-qWU1nZcDVdnqxrBnQp2YNTzaKZnuTJRBnj5BZ6xe5ZAsV9Z0A5sRG4kKBPppA7mHZgCdi6npsXQ9B4iZnIeG_k4GKf6IlThCRJBbJQimIdnU2RHbM/s1600/Aristotle_Altemps_Inv8575.jpg" height="320" width="239" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Aristotle (384- 322 BCE) </td></tr>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: x-large;">“<b>Meekness is not about powers forgone but powers controlled and exercised with discernment.</b>” </span><span style="font-family: Georgia, Times New Roman, serif;">- Aristotle</span><br />
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhkr_xVEatFIPB7NX2I0Q0zWtxc6iPHJFogc4WYmNjXrdErdyFQfkyC49UnsgRf85sGlcwd-_vEKyyeF5bxgTStj6VpVrdxF8CvycGR5O9Yjia135JVAzrcb2Q73DsR7mQecfJdb0LPkMA/s1600/youth_horse_dog_bm_sc2206.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhkr_xVEatFIPB7NX2I0Q0zWtxc6iPHJFogc4WYmNjXrdErdyFQfkyC49UnsgRf85sGlcwd-_vEKyyeF5bxgTStj6VpVrdxF8CvycGR5O9Yjia135JVAzrcb2Q73DsR7mQecfJdb0LPkMA/s1600/youth_horse_dog_bm_sc2206.jpg" height="235" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Xenophon (430- 354 BCE)</td></tr>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: x-large;">“<b>A wild stallion that has been tamed is meek</b>”</span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">-Xenophon (430-354 BCE)</span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: x-large;"><b><u><br /></u></b></span>
<span style="font-family: Georgia, Times New Roman, serif; font-size: x-large;"><b><u>Hebrew Context: </u></b></span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">"The promise stands out: “for they will inherit the earth [Land].” Clearly the promise evokes both the land promise in Genesis 12 and the promises to the oppressed and waiting in Psalm 37:11 (“the meek will inherit the land and enjoy peace and prosperity”); 37:22 (“those the LORD blesses will inherit the land”); and 37:34 (“he will exalt you to inherit the land”). The Qumran community prized Psalm 37.33 While it has been customary for Christians to see in the NIV’s word “earth” a synonym for “world” now or in the new heavens and earth, there is little likelihood that Jesus would have “world” in mind. We must wrap our minds around the Bible’s Story for the first-century Jew: those to whom Jesus spoke didn’t care two figs for owning Italy or Gaul. They simply wanted <i>shalom</i> in the Land of Israel." </span><span style="font-family: Georgia, Times New Roman, serif;">-</span><span style="font-family: Georgia, Times New Roman, serif;">Dr. Scot McKnight, Sermon on the Mount Commentary</span><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgaVrogeaXpMRYLpJHAkwgHpJFMYySJmGkpmaegaMbwuewI-aPlw-pEyt0KBhEaY7cn2cUWzeiZBM0qdwXUJ40pOom-eIc-pQbKJTYgLuxSVmWj00Z-RA3sc_G0aO-xm1dcKQz5uMCn6Bc/s1600/12505_Psalm_37_t_sm.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgaVrogeaXpMRYLpJHAkwgHpJFMYySJmGkpmaegaMbwuewI-aPlw-pEyt0KBhEaY7cn2cUWzeiZBM0qdwXUJ40pOom-eIc-pQbKJTYgLuxSVmWj00Z-RA3sc_G0aO-xm1dcKQz5uMCn6Bc/s1600/12505_Psalm_37_t_sm.jpg" height="221" width="400" /></a></div>
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<span style="letter-spacing: 0px;"><span style="font-family: Georgia, Times New Roman, serif;">1Do not fret because of those who are evil<br />
or be envious of those who do wrong;</span></span><br />
<span style="letter-spacing: 0.0px;"><span style="font-family: Georgia, Times New Roman, serif;">2 for like the grass they will soon wither,<br />
like green plants they will soon die away.</span></span><br />
<span style="letter-spacing: 0.0px;"><span style="font-family: Georgia, Times New Roman, serif;">3 Trust in the Lord and do good;<br />
dwell in the land and enjoy safe pasture.</span></span><br />
<span style="letter-spacing: 0.0px;"><span style="font-family: Georgia, Times New Roman, serif;">4 Take delight in the Lord,<br />
and he will give you the desires of your heart.</span></span><br />
<span style="letter-spacing: 0.0px;"><span style="font-family: Georgia, Times New Roman, serif;">5 Commit your way to the Lord;<br />
trust in him and he will do this:</span></span><br />
<span style="letter-spacing: 0.0px;"><span style="font-family: Georgia, Times New Roman, serif;">6 He will make your righteous reward shine like the dawn,<br />
your vindication like the noonday sun.</span></span><br />
<span style="letter-spacing: 0.0px;"><span style="font-family: Georgia, Times New Roman, serif;">7 Be still before the Lord<br />
and wait patiently for him;<br />
do not fret when people succeed in their ways,<br />
when they carry out their wicked schemes.</span></span><br />
<span style="letter-spacing: 0.0px;"><span style="font-family: Georgia, Times New Roman, serif;">8 Refrain from anger and turn from wrath;<br />
do not fret—it leads only to evil.</span></span><br />
<span style="letter-spacing: 0.0px;"><span style="font-family: Georgia, Times New Roman, serif;">9 For those who are evil will be destroyed,<br />
but those who hope in the Lord will inherit the land.</span></span><br />
<span style="letter-spacing: 0.0px;"><span style="font-family: Georgia, Times New Roman, serif;">10 A little while, and the wicked will be no more;<br />
though you look for them, they will not be found.</span></span><br />
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<span style="letter-spacing: 0px;"><span style="font-family: Georgia, Times New Roman, serif;">11 But the meek will inherit the land<br />
And will delight themselves in the abundance of peace.</span></span></blockquote>
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<b style="font-size: x-large;"><u><span style="font-family: Georgia, Times New Roman, serif;">The 'Meek person' of Psalm 37:1-11: </span></u></b></div>
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<ul>
<li><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">“Trusts in the Lord” (v3) </span></li>
<li><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">“Takes delight in the Lord” (v4)</span></li>
<li><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">“Commit their ways to the Lord” (v5) </span></li>
<li><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">“Patiently trusts God alone for vindication” (v6-7, 9-10)</span></li>
<li><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">“Refrains from anger & wrath” (v8) </span></li>
<li><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">"Inherit the land" (v9, 11) </span></li>
<li><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">“Delights themselves in peace” (v11) </span></li>
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<span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">I also spent the last week asking Christian scholars, leaders, bloggers and authors to 'tweet' me their definition of meek. Here is what they have to say about "meek-ness": </span><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgT45EweolgZjANx-Z6WUk_vVgFjKdGqxpgza8O5WbXYyBaMBMxaC0pi7Tx1ILaB3jPvYAxop7xHolSDNgKDQafv14I4p7l6eYAkmHNB3F59qSdBdQkl0-B-A73PTXAguTlLuCOHraHpjs/s1600/Screen+Shot+2014-02-14+at+3.00.31+PM.png" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgT45EweolgZjANx-Z6WUk_vVgFjKdGqxpgza8O5WbXYyBaMBMxaC0pi7Tx1ILaB3jPvYAxop7xHolSDNgKDQafv14I4p7l6eYAkmHNB3F59qSdBdQkl0-B-A73PTXAguTlLuCOHraHpjs/s1600/Screen+Shot+2014-02-14+at+3.00.31+PM.png" height="374" width="640" /></a><span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><br /></span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">“<b>Biblical meekness isn’t letting yourself be a doormat. It is about loving someone so much that you completely forget yourself in the process.</b>"</span><span style="font-family: Georgia, Times New Roman, serif;">- Robert Martin of <a href="http://abnormalanabaptist.wordpress.com/">Abnormal Anabaptist</a></span><br />
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<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjHBWkACZXTyjzHELB-BhF0m30lCLTib9p1XgDvoheB26WnLOp2yo8XmyFGbkzyeRgiiSjgsFKIn_wAGGbfYaLz_sFAl6QiW8hDH7qJbMB6YsGwb0Ndbhp_V41ImXrmdUWImiiL6_FyvRc/s1600/1011788_10202107923478971_1737119676_n.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjHBWkACZXTyjzHELB-BhF0m30lCLTib9p1XgDvoheB26WnLOp2yo8XmyFGbkzyeRgiiSjgsFKIn_wAGGbfYaLz_sFAl6QiW8hDH7qJbMB6YsGwb0Ndbhp_V41ImXrmdUWImiiL6_FyvRc/s1600/1011788_10202107923478971_1737119676_n.jpg" height="180" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Michael Hardin</td></tr>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">“<b>Meekness: a gentle non-coercive approach to relationships.</b>”</span><span style="font-family: Georgia, Times New Roman, serif;"> - Michael Hardin of <a href="http://www.preachingpeace.org/">preachingpeace.org </a></span><br />
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<tr><td class="tr-caption" style="text-align: center;">Dr. Scot McKnight</td></tr>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">“<b>The “meek” are those who suffer and who have been </b></span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b>humbled, and yet they do not seek revenge. They lovingly trust God and hope in God’s timing and God’s justice.</b>” </span><br />
<span style="font-family: Georgia, Times New Roman, serif; font-size: xx-small;">- Dr. Scot McKnight, Sermon on the Mount Commentary </span><br />
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<b style="font-family: Georgia, 'Times New Roman', serif; font-size: x-large;">Meekness (synonym - gentleness) is 'strength under control for the purpose of goodness.'</b><span style="font-size: xx-small;"><b style="font-family: Georgia, 'Times New Roman', serif;"> </b></span><br />
<span style="font-size: xx-small;"><span style="font-family: Georgia, Times New Roman, serif;">- Dr. Brad Jersak, Westminster Theological Centre</span></span></div>
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<tr><td class="tr-caption" style="text-align: center;">Dr. N.T. Wright </td></tr>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">The word ‘meek’ is always a challenge. The usual answer is ‘like wild horse tamed’ – i.e. with all the energy and fire of the wild horse but now under wise control. This is to stop the word simply sounding ‘weak’ or wimpish.</span><br />
<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"> I suppose the word goes with others like ‘gentle’ (though that is more directly related to how someone behaves in relation to others) and ‘humble’ (though that is more to do with one’s belief about oneself). It is, as it were, half way between these two: it denotes a particular character but also the way that character behaves to others.</span><br />
<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">In its famous location in the Beatitudes, at the start of the Sermon on the Mount, it is one of the characteristics Jesus highlights not just for its own sake but one of the types of personality through whom God is starting to bring wise and healing order to his world. Here you could define it in terms of its opposites: the idea that the meek will inherit the earth is astonishing to most people in most cultures, who expect that it will be the pushy, the arrogant, the bossy, the power-brokers, the bullies who will grab the earth and inherit it for themselves. No, says Jesus; in God’s world things work the other way up. The word ‘meek’ stands at the heart of that claim. (I don’t do tweets, by the way… sorry!)</span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><i>Thanks for reading...</i></span><br />
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Paul Walkerhttp://www.blogger.com/profile/15896206113481631957noreply@blogger.com4tag:blogger.com,1999:blog-3694855076771545663.post-52387731941601510032014-02-10T14:31:00.001-08:002014-02-11T14:12:44.664-08:00Yoga: Can it be redeemed? <div class="tr_bq">
<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Reginald Rivett over at <a href="http://christianthoughtsandbox.wordpress.com/">Christian Thought Sandbox</a> posted a great blog today titled, "<a href="http://christianthoughtsandbox.wordpress.com/2014/02/10/can-this-be-redeemed-too/">Can this be redeemed too?</a>" In the blog, Reggie aptly draws an analogy about the evolution and acceptance of Rock n' Roll music in the church. There was a time when the church had hostility towards the genre of Rock n' Roll. There were many that declared it, "the devils music". There was a change with people like Larry Norman who asked, "Why should the devil have all the good music?" Reggie believes that it's people like Mr. Norman that paved the way for the church to not only have a less hostile attitude towards different genre's; but to redeem it as its own. </span></div>
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<tr><td class="tr-caption" style="text-align: center;">Droff: A guitar player from Hillsong Church</td></tr>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">I couldn't agree more. I think church music as a whole has improved with additions of many different musical genres. I must confess to a personal bias: I love rock n roll. A majority of the music in my iTunes library is rock or is in some way related to rock n roll. I also confess to spending considerable time playing electric guitar each week at church! </span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Reggie then asks a critical question for which he named his blog post: "Can yoga be redeemed?" It's a great question that deserves some reflection. If rock n' roll can 'get saved', can we say the same about Yoga? This is the question that I am going to spend the remainder of this blog pondering about.</span><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;"> </span></div>
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<span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">This is definitely a heated issue for some in the church today. It's an issue that I have no personal investment in, as I have never done Yoga myself, but I do have friends and family that have participated in "Christian Yoga." I have had a few conversations over the years regarding this issue with those who oppose any Christian conception of Yoga. </span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">I tend to first ask: "Is stretching and physical exercise wrong?", to which everyone has responded, "<b>No</b>". </span></div>
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<span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">The next question I ask: Is prayerful meditation wrong?" The answer that I receive is "<b>No</b>". </span></div>
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<span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">Then of course my counter question is, "Can I combine prayer and a variety exercises that include positions that are similar to Yoga?". You would think that the answer should logically be "Yes, you can", but I almost never receive that reply. </span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">What is fascinating to me is that the underlying issues that are brought up to tell me why I am or others are prevented from prayerful meditation and stretching. The biggest objection I have come across: Yoga originates from the East as a form of worship in Buddhism and Hinduism and is therefore inherently irredeemable. Pastor Mark Driscoll summarizes this objection, "Yoga is a religious philosophy that is in direct opposition to Christianity. Thus, in its true form, yoga cannot be simply received by any Christian in good conscious."[1]</span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Here is where I agree with Pastor Mark. If by Yoga, you mean blindly embrace all tenants of Hinduism, then of course that is antithetical to Christian practice. But from what I can tell those who practice "Christian Yoga" are not trying to promote an idolatrous synergism. A Christian approach to Yoga is not Yoga "in its true form". It's also likely that your common Yoga class at the community centre is likely not Yoga in "its true form". Doireann Fristoe explains, </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Most Yoga currently practiced in [Western culture] only slightly resembles the original practice. In fact, most of what we call yoga in the West is not truly yoga at all—it is only <i>asana</i>, the physical postures, and <i>pranayama</i>, the breathing exercises. There are myriad schools of thought in modern yoga and to sum all of them up in a few paragraphs would do them no justice. <u>Hinduism involves yoga; all yoga is not Hinduism.</u>[2] </span></blockquote>
<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Can we incorporate </span><span style="font-family: Georgia, 'Times New Roman', serif;"><i><span style="font-size: large;">asana</span></i></span><i style="font-family: Georgia, 'Times New Roman', serif; font-size: x-large;"> </i><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">and </span><span style="font-family: Georgia, 'Times New Roman', serif;"><i><span style="font-size: large;">pranayama</span></i> </span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">into the Christian's practices of prayer, contemplation and meditation? Here even Driscoll gives us middle ground at the end of long article denouncing Yoga, "feel free in Christian liberty to stretch however you’d like, participate in exercise, calm your nerves through breathing, and even contemplate the Scriptures in silence. But do so in a way that does not identify with yoga and non-Christian mysticism."[3] </span><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">It appears to me that the issue behind the issue is the inherent 'foreignness' of the term "yoga", which literally translates as 'yoke'. Call it "prayer & stretching" and everyone is okay with it. Call it 'Christian Yoga' or 'Holy Yoga' and there is a visceral gut reaction to the 'otherness' of the term despite the disassociation from any cultic practices and world views. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"> The second issue I have encountered: "Yoga's physical positions allow for the influence of the </span><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">demonic." I am told that assuming the physical poses can allow demonic influence in your life. Objectors suggest that when you participate in Yoga, even Yoga that is based in Christian prayer and worship, you are unknowing worshiping demons and idols. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">I am critical of the claim that a Christians can unknowingly worship a demon (idol or 'god'). It seems like a bit of stretch too me. (excuse the pun) I don't think the Apostle Paul buys this claim either as evidenced in the first letter to the Corinthians. When asked about eating meat sacrificed to idols Paul says:</span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">"So then, about eating food sacrificed to idols: We know that “An idol is nothing at all in the world” and that “There is no God but one.” For even if there are so-called gods, whether in heaven or on earth (as indeed there are many “gods” and many “lords”), yet for us there is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live." -1 Corinthians 8:4-6 </span></blockquote>
<span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">Paul does not think eating meat that has been offered to an idol somehow defiles the Christian by consuming that meat. Paul believes this to be true because through Christ all things came and through Christ we live. (v6) God is Creator of the meat, not the idol god. So it appears that by thinking the meat is defiled might be giving credit where credit is not due. How is this connected to the Yoga discussion? Let me suggest that because our bodies came from God, and thereby any physical actions necessitated with having a body (i.e. eating, stretching, sitting, laying), I am in no danger of worshiping an idol. (I am of course not including actions done with the body, such as adultery or gluttony, within this category of normal human physicality.) A Christian who does a Yoga pose (like the downward facing dog) is no more in danger of worshiping an idol (demon/god) than a non-Christian is of worshiping YHWH by raising their hands upward in a yawn or of giving a gift at Christmas time. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">To sum up my answer: If I can eat meat (a physical action) that is sacrificed to idols and still be faithful to Christ; cannot I not also assume a yoga position (a physical action) in prayer and worship to Jesus without worry of unknowingly worshiping an idol? To say "No" seems to suggest a frightening perspective that Christ is NOT "through whom all things came"(v6). Worse, it seems to suggest the equivalent of 'spiritual cooties'- the idea that I might catch evil through accidental encounter. "Mere possession of idols or consumption of food sacrificed to them cannot be detrimental unless one adds acts of religious devotion to the mix." [4] </span><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">So my answer is: Yes, we can redeem Yoga, </span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">the <i>asana:</i> the physical postures, and <i>pranayama: </i>the breathing exercises,</span><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;"> and direct our worship, prayer, and meditation to the Triune God. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b>BUT...</b>(and this is important).</span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">"Not everyone possesses this knowledge. Some people are still so accustomed to idols that when they eat sacrificial food they think of it as having been sacrificed to a god, and since their conscience is weak, it is defiled."- 1 Corinthians 8:7</span></blockquote>
<span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">Paul understands that there are those who are weak in conscience. They are what Paul describes as those who are "weak in faith" in Romans 14-15. What is our reaction to those who do not agree with our assessment that Yoga can be redeemed? Paul goes on to tell us:</span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">"Be careful, however, that the exercise of your rights does not become a stumbling block to the weak. For if someone with a weak conscience sees you, with all your knowledge, eating in an idol’s temple, won’t that person be emboldened to eat what is sacrificed to idols? So this weak brother or sister, for whom Christ died, is destroyed by your knowledge. When you sin against them in this way and wound their weak conscience, you sin against Christ. Therefore, if what I eat causes my brother or sister to fall into sin, I will never eat meat again, so that I will not cause them to fall." 1 Corinthians 8:9-13</span></blockquote>
<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Paul teaches us that we need to: </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">1. Be careful in the exercise our freedom. (v9) </span><br />
<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">2. We should not encourage others to violate their conscience by our actions. (v10) </span><br />
<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">3. Wounding and damaging someone's weak conscience is a sin against Christ. (v12)</span><br />
<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">4. We should be prepared to deny ourselves our freedoms in order to prevent a brother or sister from falling into sin. (v13)</span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">So does this mean that we should jettison the idea of a "Christian Yoga" in order to risk offending others? Not quite.</span><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">What Paul isn't saying is to watch out against offending people. Paul is telling us not to put a stumbling block in the path of the weak in faith. The question we need to ask is: Who are the weaker brothers and sisters? </span><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiGQNNpj5nUb96-03-WQNgk5v5uBNe1K3Ov7-Vh7iTuE_iVfZfXQ0Kfxh7r99pLWxYau6tm186-C6YYxbgkWynZfAbStuKCGSPiwA0RNT06xMcmKFXWn2L8r_YytKg-UN3V2D8Q6yZTDRY/s1600/17794_large.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiGQNNpj5nUb96-03-WQNgk5v5uBNe1K3Ov7-Vh7iTuE_iVfZfXQ0Kfxh7r99pLWxYau6tm186-C6YYxbgkWynZfAbStuKCGSPiwA0RNT06xMcmKFXWn2L8r_YytKg-UN3V2D8Q6yZTDRY/s1600/17794_large.jpg" height="400" width="250" /></a><span style="font-family: Georgia, Times New Roman, serif; font-size: large;"> "The key issue in applying verses 7-13 involves recognizing those who truly have weak consciences. Nothing in the context justifies an association of 'weaker brothers/sisters' with those who are merely offended by a particular practice, notwithstanding the misleading translation of verse 13 in the KJV ("if meat make my brother <i>to offend</i>"). Even less justified is the application of theses principals to the "professional weaker brother"- the Christians legalist eager to forbid morally neutral activities even though he or she would never personally indulge in those activities. Rather, the weaker brother or sister is the Christian who is likely to imitate a stronger believer in some morally neutral practice but feel guilty about doing so or, worse still, be</span><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;"> led into that which is inherently sinful or destructive. The strong believer's freedom thus actually has damaging consequences for the spiritual growth and maturation of the weaker sibling. Jack Kuhatschek points out that an adequate analogy to 1 Corinthians 8 must have three elements: (a) a threat to Christian freedom; (b) a potential stumbling block; and (c) a Christian brother or sister who might actually be led into sin. </span></blockquote>
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<span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">Application of verses 7-13 must also leave room for 10:25-30, in which Paul will stress the freedom of the "strong" more pointedly than he does here. If the strong should not hurt the weak, neither should the weak accuse the strong of sin. Romans 14:1-15:13, Paul's other major teaching passage on the topic, carefully balances these two commands. "[5]</span></blockquote>
<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">To wrap this up: I think it is totally possible to redeem 'yoga'- the <i>asana</i> and <i>pranayama -</i>within a Christian spirituality and worldview. I also acknowledge that this is a "meat topic" - a morally neutral issue. There are those who by their consciences could never participate with any activity, even if 'redeemed' , that associates itself with the term 'yoga'. I get that and would never think of less of someone who holds that position. It might be better, as Driscoll suggests, for Christians to ditch the word "Yoga" altogether to avoid any confusion and controversy. As with all things in Christian ethics, our approach should be grounded in love for other above ourselves. I am with the Apostle Paul when he says:</span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"> Do not cause anyone to stumble, whether Jews, Greeks or the church of God— even as I try to please everyone in every way. For I am not seeking my own good but the good of many, so that they may be saved.- 1 Corinthians 10:32-33</span></blockquote>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">The last words I will give to Bruxy Cavey:</span><br />
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<u> Works Cited</u></div>
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1. http://pastormark.tv/2011/11/02/christian-yoga-its-a-stretch</div>
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2.http://www.relevantmagazine.com/life/whole-life/features/23243-is-it-okay-for-christians-to-do-yoga#WebqKOvEqFL6ljVo.99</div>
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3.http://pastormark.tv/2011/11/02/christian-yoga-its-a-stretch</div>
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4.Blomburg, Craig. The NIV Application Commentary: 1 Corinthians (Grand Rapids: Zondervan, Location 3540 (e-version)</div>
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5. ibid </div>
Paul Walkerhttp://www.blogger.com/profile/15896206113481631957noreply@blogger.com7tag:blogger.com,1999:blog-3694855076771545663.post-67196732071176738852014-01-23T04:08:00.001-08:002014-01-23T09:14:10.642-08:00Greg Boyd's MennoNerds Interview<br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">The <a href="http://mennonerds.com/">MennoNerds</a> network recently hosted Greg Boyd for an interview conducted by the ever helpful and courteous <a href="http://abnormalanabaptist.wordpress.com/">Robert Martin</a>. Greg shares about his journey to an Anabaptist perspective and the fallout that has had in his theology. The biggest fallout, that will hopefully soon hit the shelves, is Greg's upcoming book: The Crucifixion of the Warrior God. If you are a Woodland Hills "<a href="https://vimeo.com/9389797">podrishioner</a>" (like I am) you will know that Boyd has been working hard on this book for the last few years. I honestly think I've personally been waiting for this book for a good four years. ;) It's a good thing that patience is a fruit of the Spirit. I got the sense in this interview that Greg has reached a finality and clarity to his seven years of research and thinking about the violent portraits of God. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Anyway.... Enjoy this great interview:</span><br />
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<span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;"><i>Thanks for reading!</i></span><br />
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<span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">God Bless,</span><br />
<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Paul Walker</span>Paul Walkerhttp://www.blogger.com/profile/15896206113481631957noreply@blogger.com3tag:blogger.com,1999:blog-3694855076771545663.post-8934589942709759262013-12-28T08:38:00.003-08:002014-03-12T02:52:39.834-07:00Providence and the Sovereignty of God<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">I was digging through some old computer files this week and found this very useful chart. I thought I would share with you my reading audience. The chart was a handout I received in my theology class taught by the brilliant <a href="http://www.horizon.edu/faculty">Dr. Jeromey Martini</a>. </span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b><u>Questions for Reflection</u></b></span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b>Situation #1 </b></span></div>
<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">Imagine that a long time member of your congregation (we will call him Bill) has been diagnosed with an aggressive cancer and has been given a few months to live. The church responds by holding several all-night prayer meetings for Bill. There is even a prophecy that Bill will be healed of this cancer. The church is encouraged that God's healing will triumph in this situation and Bill will be cancer free. Yet despite all of this, Bill tragically and suddenly passes away. The loss of Bill is felt deeply by your congregation. There are many unanswered questions and frustrations felt within the congregation. You find that congregants are approaching you privately with deep concerns as to how God could have let Bill pass away.</span><br />
<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><br /></span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b>1.</b> Using each of the views listed in the <i>Models of Providence Chart:</i> provide an explanation for Bill's untimely death. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b>2.</b> If God predetermined that Bill die of cancer, is God ultimately to blame for Bill's death? </span><br />
<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><br /></span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b>3.</b> Assuming that prophecy was from a reputable source, how would the Open Theist explain the inconsistent result? Is it possible that God changed his mind about healing Bill? If the future is indeterminate, is prophecy more a matter of a 'best guess'? </span><br />
<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><br /></span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b>4.</b> If God has already foreordained the future (in the view of the Calvinist) why would a prophecy not come to pass? Is the only explanation to question to credibility of the prophetic word?</span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b>Situation #2 </b></span></div>
<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b><br /></b></span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">A mother is returning home from buying groceries for the evening meal. In the backseat is her two year old daughter Leia, who is preoccupied with her new Christmas present: two beautiful princess barbie dolls. The mother slowly approaches the intersection with due attention and comes to a complete stop at the red light. There are no cars ahead of their vehicle. Leia is laughing in the backseat, enthralled with her dolls. The light turns green and the mother accelerates to enter the intersection. Leia and her mother are half way through intersection when a drunk driver in the opposing lane runs the red light and collides with their vehicle at top speed. Emergency vehicles soon arrive on scene to a mangled wreck and are forced to use the jaws of life to rescue occupants of both vehicles. The drunk driver was pronounced dead at the scene. </span><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">Leia and her mother are rushed to the nearest hospital.</span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;"> The mother awakes from her coma a week later to discover her husband at her bedside in tears. Leia did not survive the accident. Their two year old daughter had passed away a few hours after the accident. The news overwhelms the young mother with grief. To add the loss of her beautiful Leia, the mother soon discovers that she has also the loss the use of her legs and will never walk again. The mother soon makes a partial recovery and attends the funeral of her baby Leia. The funeral is somber and filled with grief. The mother is consoled by her church family who has reassured her that:</span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"> "Everything happens for a reason." </span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">"It was just her time to go home to God." </span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">"This is apart of God's plan. Even though we don't understand God's reasons, we have to trust that God knows best in taking Leia to be home with him"</span></div>
<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><br /></span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">In the years that follow, the mother becomes deeply depressed about the loss of Leia. She can't understand why God would need to take her child away from her. She can't understand why she was paralyzed and unable to conceive as the result of the accident. She comes to you for counselling five years after the horrific accident. The mother is ready to give up on God altogether. She asks you...<i>Is God to blame?</i></span><br />
<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><br /></span><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;"><b>1.</b> Using each of the views listed in the<i> </i></span><i><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">Models of Providence </span><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">Chart</span><span style="font-family: Georgia, Times New Roman, serif;"><span style="font-size: large;">:</span></span></i><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;"> provide a possible explanation to her question. </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b>2.</b> If God predetermines the future, including the accident, is God ultimately to blame for Leia's death and the mother's paralyzation ? </span><br />
<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><br /></span><span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><b>3.</b> Which of the views </span><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">in the </span><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;"><i>Models of Providence Chart </i></span><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;">would you use to counsel the mother? </span><br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><i>Thanks for reading...</i></span><br />
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Paul Walkerhttp://www.blogger.com/profile/15896206113481631957noreply@blogger.com0tag:blogger.com,1999:blog-3694855076771545663.post-87907116871731341652013-12-08T07:33:00.000-08:002013-12-11T02:55:59.478-08:00Keller & McKnight on "Christians and the Law"<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
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<tr><td class="tr-caption" style="text-align: center;">Timothy Keller (left) Scot McKnight (right) </td></tr>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><span style="letter-spacing: 0px;">I went through a weird phase in college.</span></span><br />
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I know what you're thinking.... (Trust me it's not that bad.) </span><span style="letter-spacing: 0px;">The statement 'going through phase in college' is usually synonymous to experimentation with sex, drugs, and rock n' roll. I wouldn't blame you for thinking along those lines. It's kind of what is assumed by the term ‘phase’. Let me shed some more light on your thoughts. I went through a weird phase in </span><i style="letter-spacing: 0px;">Bible College; </i><span style="letter-spacing: 0px;">although as any former Bible college student could tell you, that could still mean a lot of things.</span></span><br />
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My 'phase' was listening almost exclusively to the sermons of Timothy Keller. There is a lot to like! Timothy Keller is the Pastor of Redeemer Presbyterian Church in New York City. Keller's church is a success story in a city not typically known for large churches. I believe that much of the success of Redeemer Presbyterian can be credited to the care and attention that is placed on engaging the congregation through preaching. Keller, in my opinion, is one of the top preachers and communicators in the world today. He has the unique ability to mine the depths of culture in creative and relevant ways in order to craft his sermon to answer objections and questions before they are ever asked. Keller is poetic, insightful, and a great example of leadership in the church context today. </span></span><br />
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I listened to Keller knowing that he had a background in the Reformed movement. I have a lot of respect for my Calvinist friends but I've always landed in the Arminianism camp. This has never really prevented me from listening to Keller. (nor should it) I thought, "I know how to filter out these flower obsessed Calvinists." That was my first mistake. Being in my first year of Bible college, I was naive enough to think that I could narrow a Reformed perspective down to <a href="http://www.spurgeon.org/~phil/dabney/5points.htm">TULIP</a>. (Big mistake.)</span></span><br />
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I found myself being redirected by Reformed thinking in the area of "the law" and its relationship to “what is the Gospel". I found that I began to subtly think that the Gospel message did not require any performance on my part. I remember, during this 'phase', getting a lot of life out of a faith alone approach to my Christian walk. The requirements of Scripture became an 'impossible ideal'-the message being: we can never be good enough and what we really need is grace to free us into an imputed righteousness. The Gospel is presented in a Reformed lens as <i>grace alone</i> by <i>faith alone. “</i>[The] assumption is that justification is the gospel. The Calvinist crowd in the USA … has defined the gospel in the short formula: justification by faith.”[1]</span></span><br />
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Dr. Timothy Keller describes his approach:<br />
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">I have come to realize that my sermons need to follow a different outline: </span></blockquote>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"> 1.Here is what the text says </span><br />
<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">2.Here is how we must live in light of it </span><br />
<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">3.But we simply cannot do it </span><br />
<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">4.Ah—but there is One who did! </span><br />
<span style="font-family: Georgia, Times New Roman, serif; font-size: large;">5.Now, through faith in him, you can begin to live this way. </span></blockquote>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large; letter-spacing: 0px;">In nearly every text of Scripture a moral principle can be found, shown through the character of God or Christ, displayed in the good or bad examples of characters in the text, or provided as explicit commands, promises, and warnings. This moral principle is important and must be distilled clearly. But then a crisis is created in the hearers as they understand that this moral principle creates insurmountable problems. I describe in my sermons how this practical and moral obligation is impossible to meet. The hearers are led to a seemingly dead end, but then a hidden door opens and light comes in. Our sermons must show how the person and work of Jesus Christ bears on the subject. First we show how our inability to live as we ought stems from our forgetting or rejecting the work of Christ. Then we show that only by repenting and rejoicing in Christ can we then live, as we know we ought. [<a href="http://timothykeller.com/images/uploads/pdf/Preaching_in_a_Secular_Culture.pdf"><span style="letter-spacing: 0px;">2</span></a>] </span></blockquote>
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<span style="letter-spacing: 0.0px;"><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">I was really attracted to this teaching. It didn't take any effort to convince me that I wasn't good enough and in desperate of grace. (For the record, I am still convinced of my failings and need of grace.) What Keller convinced me of during this 'phase' was that I could never be good enough. It's impossible. This meant that all of my dutiful efforts to pursue righteousness are only a form of performance and striving outside of the imputed righteousness of Christ. What I really needed was to remember that Christ lived the perfect life and the Gospel freed me from the moralistic burden of the Law. <br />
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My suspicion is that Keller in his approach is rehashing the journey of Martin Luther. Martin Luther was a sixteenth century Reformer who was tortured with guilt for his inability to be good enough, but discovered the beautiful grace of God. “This message of grace and forgiveness has been a life-changing one to many people over the ages since Luther rediscovered it, but it has often been tragically accompanied by a message of fear and condemnation itself. Luther, for example, preached that one must face the horrors of wrath before one could come to grace. In other words, he believed that everyone needed to be forced to go through the horrible struggle he did before they could hear about grace. Ever since then, there has been a long history of revival preachers who have proclaimed this “pre-gospel” of fear, threat, and condemnation—telling people the bad news so they could then receive the good news, wounding people first, so they could then heal those wounds.”[3] Keller does a fantastic job convincing us of the inability to be righteous apart from ‘the finished work Jesus’. All that we need to do, according to Keller, is to receive righteousness as a gift. Now, it should be noted that Keller has nuanced his position to the exhortation to live in light of the positional and imputed righteousness and justification that you have already received. I don’t think for a second that Keller is promoting a cheap grace, or taking a ‘whatever’ approach to holiness and discipleship. <br />
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The issue(s) I take to Keller’s approach are:</span></span><br />
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<span style="letter-spacing: 0px;"><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">(1) By emphasizing the <i>impossibility</i> to live in light of the text, the demands of discipleship are muted. </span></span><br />
<span style="letter-spacing: 0px;"><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">(2) The Gospel becomes subservient to Soteriology. (how to get saved) </span></span><br />
<span style="letter-spacing: 0px;"><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">(3) Jesus is made to be an ‘exclusive substitute' rather than an ‘inclusive substitute’. To put it crassly, Jesus’ demands of discipleship are meant to drive us to repentance for our inability rather than grace to live out the Kingdom here and now. </span></span><br />
<span style="letter-spacing: 0px;"><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">(4) It’s a misreading of Paul and Judaism. (we will discuss this below in the summary thoughts)</span></span><br />
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Dr. Scot McKnight provides some clarity and insight to the discussion in his latest book, <i>The Story of God Commentary: Sermon on the Mount. </i></span></span><br />
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<span style="letter-spacing: 0.0px;"><span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><i><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhTfS6ULJFhxkltyYHxt4wcrXOyh9Z2MhMG-cv4ZS_tOc3cnfv5IZIaeqooJW0RQkoGEGTwSheJN_KqLmTxXdZS7sUi4LQO6V3bYVZgJiP81ZEKH2x-sJ6VqIqe7aiOyj1ve8nR5fJxo40/s1600/9780310327134_31.JPG" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="318" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhTfS6ULJFhxkltyYHxt4wcrXOyh9Z2MhMG-cv4ZS_tOc3cnfv5IZIaeqooJW0RQkoGEGTwSheJN_KqLmTxXdZS7sUi4LQO6V3bYVZgJiP81ZEKH2x-sJ6VqIqe7aiOyj1ve8nR5fJxo40/s320/9780310327134_31.JPG" width="320" /></a></i></span></span></div>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><span style="letter-spacing: 0.0px;">"It is hard not to point a finger at Martin Luther for creating a counterforce between law and gospel. In fact, contrasting the two — one to condemn and one to bring grace — is at the heart of the Lutheran dialectic, or how the Lutheran is taught to read the Bible. Nothing can be achieved by obedience to the law; all that can be achieved is achieved in Christ. The Reformed, those who follow from Calvin, involved themselves in a more nuanced way in the issue of how the law and the gospel are related. A good example of this approach is found in a statement by John Stott: “the law sends us to Christ to be justified, and Christ sends us back to the law to be sanctified.” There is considerable <a href="http://www.amazon.co.uk/Five-Views-Law-Gospel-Counterpoints-ebook/dp/B003WE9ZM0">debate </a>over this issue among evangelicals today.</span> </span></blockquote>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><span style="letter-spacing: 0.0px;">This problem is created by tidy systematic formulas, and I appreciate the nuances and discussions and light that systematicians sometime shed, but in this case something has gone terribly wrong. The immediate problem is that the debate often assumes that law demands performance while the gospel expects only faith. Beside the importance of what the New Perspective on Paul brings to this discussion, not the least of which is a radical reshaping of how Judaism worked as a religion and that “works of the law” are not just Torah but the special laws that separated the Jew from the Gentile, <u>the contrast Paul makes between works of the law and faith does not result in the latter not having law or performance. </u>After all, in one of his quintessential statements in Ephesians 2:8 – 10, Paul overtly argues Christians are created by God “to do good works” (which is performance by any other name).</span> </span></blockquote>
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<span style="letter-spacing: 0.0px;"><span style="font-family: Georgia, Times New Roman, serif; font-size: large;">As one sympathetic to the Anabaptists I believe in salvation by faith and not by works, and to their credit the Anabaptists have always taught the demand of discipleship in a way more emphatically central than most. Radical distinctions, often made by major theologians in the Protestant traditions, between justification and sanctification are unwise because they are not grounded in the Bible. The Torah is God’s revelation to God’s people and to be read as God’s gracious demand. God graciously reveals what God wants, but God unfolds that demand over time so that it is completely revealed only in Christ; God graciously provides the power for us to do what Jesus teaches as we live in the Spirit in the light of the coming kingdom; and God graciously demands how God wants us to live in the Sermon and in the ethical exhortations of the New Testament." [4] </span></span></blockquote>
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<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><span style="letter-spacing: 0px;">McKnight has put his finger on the </span><i style="letter-spacing: 0px;">Gestalt shift</i><span style="letter-spacing: 0px;"> that I experienced in the transition out of my ‘phase’. The </span><i style="letter-spacing: 0px;">Gestalt shift </i><span style="letter-spacing: 0px;">I speak of is the revelation that the Gospel is way bigger than a soteriology. According to McKnight, “the Gospel is the declaration that Jesus is Lord, King and as Lord and King Jesus rescues his people (1 Cor 15:3-5). The Gospel is a message about Jesus first and foremost and not first a message about us and our salvation.”[5] The King saves us, but the Gospel is news about the arrival of the King and our participation in the Kingdom. Disciples of King Jesus are called to follow, to do good works, to take up our Cross, and to participate with Christ in the establishment of the Kingdom. </span></span><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiYQ_02yFpj0YpsDn6CMMGOPWMD5cqnn_z3EVjy8eOKSHDNUhclIKdqKNlDcaphid9EGNqOvm-UTm8EuKL5ap-mmUJ4MI73EJeGEApo8-s4vv82VZZIB7vu8hdZeCo9ZJZCvzUGf6CUOeY/s1600/the-naked-gospel.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiYQ_02yFpj0YpsDn6CMMGOPWMD5cqnn_z3EVjy8eOKSHDNUhclIKdqKNlDcaphid9EGNqOvm-UTm8EuKL5ap-mmUJ4MI73EJeGEApo8-s4vv82VZZIB7vu8hdZeCo9ZJZCvzUGf6CUOeY/s320/the-naked-gospel.jpg" width="207" /></a><span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><span style="letter-spacing: 0px;">This </span><i style="letter-spacing: 0px;">Gestalt shift</i><span style="letter-spacing: 0px;"> to what McKnight has called the “King Jesus Gospel” has implications beyond a Reformed perspective. Arminianism has been just as guilty of reducing the Gospel to Soteriology- or 'how to get saved'. A recent example of this is the work of Dr. Andrew Farley in his book, “The Naked Gospel”. Farley makes the case that ‘Jesus plus anything equals nothing’. Andrew rehashes the ‘impossible ideal’ approach that is very similar to Keller’s, although not as nuanced. Farley makes the claim that, “we can interpret Jesus’ teachings as literal but contextualize them as being directed at people who were still under the law. (Galatians 4:4-5)”[6]Farley is suggesting we view Jesus' teaching as irrelevant to those who are under "grace". To be completely honest, I was kind of shocked and unnerved to encounter an approach to "The Gospel" that divorces Jesus from his teaching. </span><span style="letter-spacing: 0px;">I can agree with Farley that </span><i style="letter-spacing: 0px;">salvation</i><span style="letter-spacing: 0px;"> is a free gift and that we are justified by our faith in Jesus, but the Gospel is bigger than how to get saved. Justification does not mean that the call to follow Christ has been muted. I find I diverge from Farley exactly where I diverge from Keller. (see above) We are not saved from works, but rather </span><i style="letter-spacing: 0px;">into</i><span style="letter-spacing: 0px;"> ‘a faith that works’. </span></span><br />
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<span style="letter-spacing: 0.0px;"><span style="font-family: Georgia, Times New Roman, serif; font-size: large; letter-spacing: 0px;"><b><u>Summary thoughts….</u></b></span></span></div>
<span style="font-family: Georgia, Times New Roman, serif; font-size: large;"><span style="letter-spacing: 0px;">How can we avoid falling into the ditch of reducing the Gospel to </span><i style="letter-spacing: 0px;">merely</i><span style="letter-spacing: 0px;"> a conferred status and creating a counterforce between the Law and the Gospel ? I have a two fold suggestion. (feel free to add your own in the comments) </span><br />
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1. The New Perspective on Paul. </b><br />
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“Paul’s critique of the law is well known. Recent scholarship has helpfully drawn attention to the fact that Paul is not opposing good works here (i.e., acts of love and mercy) as a typical Lutheran reading would claim, rather Paul is ultimately arguing for works of love. This “new perspective on Paul,” as it is called, stresses that both Jesus and Paul saw fulfillment of the law as embodied in compassion rather than in legal ritualistic observance.”[7] </span><br />
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The following points can be named as the </span><a href="http://www.youtube.com/results?search_query=nt+wright+new+perspective+on+paul&sm=3" style="letter-spacing: 0px;">New Perspective on Paul</a><span style="letter-spacing: 0px;">'s most important insights:</span></span><br />
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(1) Paul’s thinking should not be understood as an answer to individual plights of conscience but as a salvation-historical orientation and revolves around the question of the status of the Gentiles in the people of God.</span> </span></blockquote>
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(2) The picture of Judaism as a religion of “works righteousness” is a negative foil for the interpretation of Pauline theology that in no way does justice to ancient Judaism and therefore [this old way of reading Paul] also distorts the stance of Paul toward the Judaism of his time.</span> </span></blockquote>
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(3) Paul does not fundamentally polemicize against the doing of good works but criticizes Israel’s appeal to identity markers that demarcate it from other peoples and ground its status as the chosen people.[8] </span></span></blockquote>
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2. Viewing the work of Christ as ‘inclusive substitution’ or ‘representative redemptive solidarity’. </b></span></span><br />
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This is to say that everything about Christ’s work is not instead of us, but rather on behalf of us! Jesus is "the pioneer of [our] salvation" (Heb 2:9-10). As "pioneer" (arch egos), Jesus is not a substitute that takes our place in the salvation event, but the one who "goes first," who goes ahead of us in death and resurrection as the originator and founder of the way of our salvation. Jesus comes to show us a better way; a way that disciples are to imitate. Darrin W. Snyder Belousek expounds on this:<br />
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In one respect, Jesus' death (and resurrection) does "for us" that which we cannot do for ourselves. By the power of God, the cross of Christ cleanses us of sin, removes our guilt, and frees us both from the weight and chain of sin and the ultimate end of sin in death. That is the "objective" aspect of atonement, and in that sense we may speak of a "substitutionary" atonement of God-in-Christ "for us." In another respect, however, Jesus' death (and resurrection) does "for us" that which it renders us capable of doing likewise. It gives us the example to follow, showing us both what is the true sacrifice we are to make (not the offer of a substitute victim in our name on an altar but rather the offer of our very own lives in the name of Jesus in devotion to God) and how we are to love our neighbour and overcome evil with self-sacrificial love. In both respects, the death (and resurrection) of Jesus is an event of salvation that we ourselves enter by baptism "into Christ." In both respects, therefore, Jesus' death and resurrection involves us - it is "for us" but not "instead of us" [9]</span></span></blockquote>
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Thanks for reading.</i> </span><br />
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<span style="letter-spacing: 0.0px;"><b><u>Works Cited</u></b></span></div>
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1. McKnight, Scot. The King Jesus Gospel (Grand Rapids: Zondervan, 2011) 33, (e-version) <br />
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2. <a href="http://timothykeller.com/images/uploads/pdf/Preaching_in_a_Secular_Culture.pdf"><span style="letter-spacing: 0px;">http://timothykeller.com/images/uploads/pdf/Preaching_in_a_Secular_Culture.pdf</span></a></span></div>
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<span style="letter-spacing: 0.0px;">3. Flood, Derek. Healing the Gospel (Eugene: Cascade books, 2012) 22. (e-version)</span></div>
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<span style="letter-spacing: 0.0px;">4. McKnight, Scot. The Story of the Bible Commentary: Sermon on the Mount (Grand Rapids: Zondervan, 2013) 153. (e-version) </span></div>
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<span style="letter-spacing: 0.0px;">5.<a href="http://www.patheos.com/blogs/jesuscreed/2013/11/18/the-sermon-on-the-mount-as-gospel/"><span style="letter-spacing: 0px;">http://www.patheos.com/blogs/jesuscreed/2013/11/18/the-sermon-on-the-mount-as-gospel/</span></a></span></div>
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<span style="letter-spacing: 0.0px;">6. Farley, Andrew. The Naked Gospel (Grand Rapids: Zondervan, 2009) 91.</span></div>
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<span style="letter-spacing: 0.0px;">7. Flood, Derek. Healing the Gospel (Eugene: Cascade books, 2012) 41. (e-version)</span></div>
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<span style="letter-spacing: 0.0px;">8. Schröter,Jens. From Jesus to the New Testament: Early Christian Theology and the Origin of the New Testament Canon (Baylor, 2013),134. </span></div>
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<span style="letter-spacing: 0.0px;">9. Snyder Belousek, Darrin W. Atonement, Justice and Peace: The Message of the Cross and the Mission of the Church (Cambridge: Eerdmans, 2012),746. (e-version) </span></div>
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Paul Walkerhttp://www.blogger.com/profile/15896206113481631957noreply@blogger.com7