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”The Day the Revolution Began” by NT Wright Introduction -2

31 Saturday Dec 2016

Posted by Faith, Believe, Trust, Serve in Book Reviews

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In Chapter 2, Wright immediately points to how though the cross was foolish to the Romans and a scandal to the Jews, the leaders of the early Christian movement did not back away from it, but embraced it with vigor and enthusiasm:

But over against this downplaying or mocking we also see, from the earliest documents of the New Testament right on through the first five or six centuries of church history, the resolute affirmation of the cross not as an embarrassing episode best left on the margins, but as the mysterious key to the meaning of life, God, the world, and human destiny.[1]

Then Wright warns us not to get stuck on defining the cross. The early Church did not, and it was only later that some attempted to assume to do so. Instead, Wright encourages us to focus on the “flesh and power” of what God is doing, and that the same “wisdom and power” might work in us.

But Jesus died for our sins not so that we could sort out abstract ideas, but so that we, having been put right, could become part of God’s plan to put his whole world right. That is how the revolution works.[2]

On the other hand, Wright warns that we should be like adults rather than children and attempt to understand the foundations of the truth in the wisdom and power of God revealed in the cross. We should be asking “why” in order that the cross does not become a one-line slogan lacking the same wisdom and power that God desires us to enter into. As Wright frequently writes, it is the task of every generation to explore the central question of “why”.

The aim, as in all theological and biblical exploration, is not to replace love with knowledge. Rather, it is to keep love focused upon its true object.[3]

Here again, Wright gives the why we need to attempt to explain the cross. It is about love, more so than knowledge. Ultimately, love is to seek understanding so that it may deepen, and grow, and flower in to its fullest expression.

The next step for Wright is to look at the models and doctrines that developed through the ages since the scandalous and foolish act was committed upon the Messiah of the Jews. Wright argues that the early centuries of the church leadership held loosely several concepts of the “why” together. Jesus died for our sins; Christ won a great victory; Jesus died in our place; and used sacrificial imagery. The creeds of the early church were trinitarian, focused on God, Jesus and Spirit. They lacked any formulation of atonement, only restating 1 Corinthian 15.

Wright proposes that it was at the split  between the Eastern and Western Christianity, that more detailed formulations of the atonement began to appear. Because, the Eastern Orthodox church did not have an Anselm, the argument goes, it points to that many of the great controversies that follow came from “fresh interpretive schemes” rather than the Bible itself.[4] Anselm proposed that God’s honor was damaged by human sin, and needed to be satisfied. Wright, correctly, points to how this makes sense within the codes of chivalry of the High Middle Ages. An alternative, known as the “moral example” theory was developed by Abelard. It primarily argued that the cross was a generous act of love by God for humankind, thus leading humankind to love God in return. The Orthodox church did not feel it necessary to ask similar questions of the cross.

Next Wright explores what followed with the Reformation.

These two polemical targets— purgatory and the Mass— thus ensured that when the Reformers were developing their own ways of explaining what the death of Jesus achieved, they were understandably eager to ward off what they saw as ecclesial abuse. I am not a specialist in the sixteenth and seventeenth centuries, but it does seem to me that in general terms the Reformers and their successors were thus trying to give biblical answers to medieval questions. They were wrestling with the question of how the angry God of the late medieval period might be pacified, both here (through the Mass?) and hereafter (in purgatory?). To both questions, they replied: no, God’s wrath was already pacified through the death of Jesus. Not only does this not need to be done again; if we were to try to do it again, we would be implying that the death of Jesus was somehow after all inadequate. (Echoes of this controversy can still be seen when exegetes tiptoe around Col. 1: 24, in which Paul seems to be saying that his own sufferings are somehow completing something that was “lacking” in the Messiah’s own sufferings.) They did not challenge the underlying idea that the gospel was all about pacifying divine wrath. It was simply assumed that this was the problem Paul was addressing in Romans 1: 18– 32 or indeed 1 Thessalonians 1: 10 or 5: 9. [5]

Quite fairly, Wright also states that Luther and other Reformers were strong biblical exegetists, and that they had strong affinity for the love and grace of God unfolding in the biblical story. Wright’s point of view is that Luther and the other Reformers had the right biblical answer for the wrong questions raised in the Middle Ages.

Ultimately the question should have been bigger, less about purgatory and heaven, but should have been a robust challenge of the “heaven and hell” framework. (This is one of the qualities I most appreciate about Wright’s work) For the answer that they discerned, lacked a proper biblical eschatology.

Atonement (how humans are rescued from their plight and restored to their intended place within the loving and creative purposes of God) must dovetail with eschatology (what God ultimately intends for the world and for humans). And if we rethink our eschatology, as I have been trying to do over the last decade or two, we must rethink our view of atonement as well. In fact, the two go together very closely in the New Testament: the cross was the moment when something happened as a result of which the world became a different place, inaugurating God’s future plan. The revolution began then and there; Jesus’s resurrection was the first sign that it was indeed under way. That is what the present book is about. [6]

In the opinion of Wright, among many others, the 18th century dawn of the Enlightenment, weakened a biblical understanding by the adoption of Epicureanism by the periods leading thinkers. Thus, earth and heaven became separated, and eschatology was getting to heaven, and more focus on the penal substitution that focused the church on “my sin, my heavenly (that is non worldly) salvation, and of course my Savior.”[7]

Here Wright takes the opportunity to address what he sees a major flaw in 20th century theology, the separation of personal sin from the evil of the world. Atonement became to be only about personal sin. Rightfully, Wright argues that the cross is about a cosmic redemption, thus the cross deals with evil both in personal sin and evil at work throughout the world.

In the 20th century (and 21st), confusion remains about the cross. The symbol of the cross has become to many a symbol of fear, loathing, and a hateful God who desires to murder sinners. Others have read earlier Christian writers and taken to pointing to God’s love in Christ that would die for others, or a sign of victory over death and evil. Wright, however, says all of these various concepts of atonement ultimately hide the most important New Testament statement on the cross “something happened as a result of which the world is a different place.” [8] The first Christian thinkers appearing in the New Testament were convinced something new was happening, a revolution was beginning with the crucifixion.

Wright’s direction is in sharp contrast to how many read and interpret Scripture today. Many who are teachers and preachers in the church focus on the personal story of salvation, and the satisfaction of an angry if not blood-thirsty God, while Wright argues it is about a much bigger issue, God’s kingdom being initiated by the death of Jesus on the cross. It is from this big picture stance, that Wright will move to the difficulties of the late 20th and early 21st century with the violence of the cross and the violence of the world now revealed 24/7 through industrialized weaponry and instant social media images of that violence. These are the questions that are heard in the pews and on the sidewalks of the community.

Wright is led to ask questions about what if we do go to look at the bigger context of Jesus’ death on the cross:

What might happen if, instead of an ultimate vision of saved souls going to heaven, we were to start with the eschatology of Ephesians 1: 10, with God’s plan to sum up all things in heaven and earth in the Messiah? What if, instead of a disembodied “heaven,” we were to focus on the biblical vision of “new heavens and new earth,” with that renewal and that fusion of the two created spheres taking place in and through Jesus himself? What if, instead of the bare “going to heaven,” we were to embrace (along with theologians like John Calvin) the biblical vocation of being the “royal priesthood”? What would happen if we thought through the ongoing cross-shaped implications, writ large as they are in the New Testament, of the once-for-all event of Jesus’s death? What difference might that make to our view of salvation— including once more its philosophical and political dimensions? How, in other words, does the cross fit into the larger biblical narrative of new creation? What would happen if, instead of seeing the resurrection (both of Jesus and of ourselves) as a kind of happy addition to an otherwise complete view of salvation, we saw it as part of its very heart? [9]

[1] Wright, N. T. (2016-10-11). The Day the Revolution Began: Reconsidering the Meaning of Jesus’s Crucifixion (Kindle Locations 530-533). HarperCollins. Kindle Edition.

[2] Ibid, (Kindle Locations 549-550)

[3] Ibid, (Kindle Locations 579-580)

[4] Ibid, (Kindle Location 604]

[5] Ibid, (Kindle Locations 530-533)

[6] Ibid, (Kindle Locations 735-740)

[7] Ibid, (Kindle Location 743)

[8] Ibid, (Kindle Location 810)

[9] Ibid, Kindle Location 965 – 973)

The Gift of Presence

01 Saturday Sep 2012

Posted by Faith, Believe, Trust, Serve in Book Reviews, Faith Matters

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church, clinical pastoral education

As I had my coffee with Jesus this morning, a regular routine for me, I once again dipped into a small book called The Gift of Presence: A Guide to Helping Those Who Suffer. This book is written by Joe E. Pennel, Jr. The author is also known as Bishop Pennel of the United Methodist Church. Some years ago he was the bishop of the Virginia Annual Conference.

The Gift of Presence was a gift to me just about the time that I had begun Clinical Pastoral Education (CPE) and was working as an associate chaplain at Winchester Medical Center (WMC). This was part of a year long training program. I kept the book in my pocket during the six hours that I spent at WMC each week. Whenever I had a few minutes I would open it and drink of it’s wisdom so soundly based on a strong biblical foundation.

I would like to share some of Bishop Pennel’s contemplation of the ministry of presence over the next few weeks starting with chapter one. In this chapter, the Bishop writes in the first sentence “The teachings of Jesus encourage us to reach out to those who suffer.” (p 15) Then he uses the story of the Good Samaritan as an example from Luke 10:30-37. (I invite you to take a moment and read this story again. Most of you have read the story, but I encourage you to revisit the story.)

Bishop Pennel reminds us that this story says we do not have “permission to pass by on the other side as did the priest and Levite.” Instead we are called to be the neighbor, the Samaritan neighbor, “who stops and cares for those who are wounded and broken down by life.” (p. 16)

We might ask, as the Bishop does, how do we become a neighbor like the Samaritan who stopped and cared for the desperate person stranded on a lonely road. The answer is in what we have been talking about over the past few Sundays as we explored chapter 6 of the Gospel of John. It is through the indwelling of Christ. That is to say in the terms of Jesus, “Abide in me as I abide in you…I am the vine, you are the branches. Those who abide in me and I in them bear much fruit, because apart from me you can do nothing.” (John 15:4-5). So in Christ, we can offer the presence of Christ, as the fruit of our faith, to those whom we meet along the road, and to whom we can be a neighbor.

Bishop Pennel also points out to us in this story that the Samaritan does not just feel sorry for the naked and beaten man lying on the side of the road. The Samaritan is moved to go to the side of the man, to offer real help to the man. Thus the Bishop writes: “So, a good Samaritan is anyone who offers the kind of embodied help that flows from a heart that is filled with the love of Christ. It is the kind of help that carries a price tag. It costs something.”

At the end of this chapter one, Bishop Pennel tells us that such caring is in two forms, organized and individual. At Greenwood we have examples of both. The prayer chain and the visitation team are two examples of organized caring. With the prayer chain we keep tabs on each other, and each others family, as well as our those to whom we are a neighbor. We then can offer up our prayers of intercession, as well as know who we need to visit, or to call, or to send a card or letter. The visitation team visits both the sick and ill as well as the home bound – some who are members of our church, some who are members of our community – it doesn’t make a difference. Some months the handful of faithful members of this team will offer sixty hours of visitation. But even that isn’t always enough. The harvest is plentiful and more help is needed in the fields of caring of our Lord.

We also have some who reach out as individuals. I praise God for their Christ-likeness and the good work that God does in their being present to others in their times of need. All of them do so out of having known their own suffering, and through that suffering Christ taught them how to use it for what they can offer to others who suffer too. Again the harvest is plentiful and more help is needed in the fields of caring.

So let Christ abide in you, and you abide in Christ. And as that happens, may God use you for his ministry to the suffering as good neighbors in Christ. If you are not already a part of our prayer chain let me know and we will see that you can participate. And if you would like to work with the visitation team contact Ed Lambert. And please continue to not bypass the wounded and beaten folks along your journey. Be the neighbor who will offer Christ to them.

Faith Sharing = Offering Jesus

27 Wednesday Jun 2012

Posted by Faith, Believe, Trust, Serve in Book Reviews, Faith Matters

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In the previous weeks wrote about faith and what it is and what obstacles we might have in sharing our faith. This week I want to continue down the path and move towards what it means to share one’s faith. For the author’s of Faith-sharing this leads into a conversation about what faith sharing is. Faith sharing is evangelism. And evangelism isn’t necessarily what what we think it is.

I well understand that most of us have some negative ideas about evangelism especially those of us from the Wesleyan tradition. Also most of us know from our own experiences of faith sharing that there are a number of ways to evangelize others. I like very much the conclusion that the authors come to: “No one way is the way, but each way, by God’s grace, can become a way.” [p.50] The key thought here is God’s grace brings one to Christ. That is to say, however way we tell others about Jesus, it is God’s grace that brings them into a new relationship with the Messiah.

So what is evangelism? How best can we understand what we should be doing to share our faith with others. The authors explain the first century understanding of evangelism which comes from the Greek word euangelion is nothing like how we use the term today. Euangelion is a compound word meaning “good message” which is commonly translated as good news or the gospel. The word was a common word along with the verb form in the first century meaning the carrying of the good news or announcement of a coming event or the coming age. The followers of Jesus developed the word to tell about the good news of Jesus, the Messiah, who came into the world the fulfill the Hebrew scriptures and inaugurate the coming of the reign of God through his suffering, death and resurrection. This is to say simply that evangelism is nothing more than telling another that Jesus is the good news. And that is where our responsibility ends. We have planted the seed like the sower in the parable told by Jesus we heard two weeks ago (Mark 4:26-29). It is God who takes it from there. It is God that opens the eyes and ears, the heart and mind. It is God that convicts the soul. Conversion comes when hearing the good news the hearer is moved by the Holy Spirit to trust in the Lordship of Jesus to renounce their former life of away from God and to accept the responsibilities of God’s love in their life.

The authors also rightly point out that the communication of the gospel is more than a verbal expression. It must also be a visible expression that is fully lived out in public and private life. As the authors say it “One illumines the other.” For those of us who hold to being Wesleyan, one is impossible without the other. It is in the name of Jesus that we served the afflicted, the down-trodden, the desperate, the lost. It is always in the name of Jesus and no other.

Another interesting point made by the authors, evangelism is also about signs and wonders. In scripture signs and wonders validated the message and the messenger. Why is it any different today? I have seen and heard too many stories of unexplained events preceding or following conversion experiences, placing the stamp of the Spirit on the conversion experience. Is it our overloaded senses and jaded minds that prevent us from seeing the signs and wonders for what they are?

These theological considerations are offered as guidelines for our moving forward as faith sharers: Faith sharing is about pointing to a person, the person of Jesus, not to convince them of our point of view. Faith sharing is about introducing a Person and His reign. Jesus does not call people to a religion, Jesus calls them to his person and to his reign. People give themselves to God because God sends them Jesus not because he sends them a tract or doctrine. Faith sharing is about relationships: ours with Jesus, ours with others, ours and others together with Jesus.

[Based on Faith-Shariing by H. Eddie Fox & George E. Morris, Nashville: Discipleship Resources, 1997]

Barriers to Faith

13 Wednesday Jun 2012

Posted by Faith, Believe, Trust, Serve in Book Reviews, Faith Matters

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faith, faith and belief

We again continue our journey through the book Faith-Sharing beginning with the question posed at the end of last week’s letter: “If Christian faith is so dynamic and infectious, why are we seeing so little contagion within our movement?” H. Eddie Fox and George E. Morris propose in chapter three that three barriers are stumbling blocks to growth in personal faith and in sharing that faith.

Let us begin by remembering how they defined faith: “Christian faith is a centered, personal, relational response involving trust and obedience.” The authors argue the first barrier is “Faith is Believing Beliefs.” The problem they say is that since the noun faith has no verbal form in English we use the word “believe” to express “having faith.” Thus, they say, we fall into the trap thinking that faith and belief are synonymous, when they actually mean two very different things. A belief is a proposition or as Wesley called it an “opinion” about an article of faith, but it is not faith itself. Wesley called it a “dead faith” that has no life in it because it has no element of a personal relationship with the Creator through Christ Jesus.

I will tell you that many years ago I had many beliefs but no faith. Of course, I believed that God existed, that Jesus was the son of God, that Jesus died on the cross and so on. But I did not have any faith according to Fox and Morris. I did not have a personal experience of the truth of these propositions so they were just so many words, and I certainly did not have a trust that led to obedience. Then about 15 years ago I began to have faith. I say began, because faith is a journey not a destination. It is like a boy who has to grow into the suit of his father.

I started that journey by hearing the stories of the Bible. And this brings up a very important point that the author’s make concerning bringing our children and youth into faith. First, they say that our children should know the story line of the Bible. I know from my own faith experience that knowing the story line of the Bible has made all the difference, so much it brought me to faith when before I had only beliefs. Secondly, they say we need to place emphasis on a personal experience of God in and through the living Messiah, Jesus. We enter into this personal experience when we can come to understand our story in light of the larger story of what God has done, in what God is doing, and in what God will do.

The second barrier that is offered is “Faith Is The Opposite of Understanding.” Can you imagine someone just shutting their eyes then believing something despite of all the evidence to the contrary? We often call this burying one’s head in the sand. This is how some imagine faith operates. But Paul believed differently. He writes to the Corinthians that when we start out in faith we are fed only milk like a baby for our faith is not strong enough. As we mature we receive more adult food as we grow into our faith. Faith saves us, not understanding, but our faith grows into understanding and truth throughout our journey as we follow Jesus. (1 Corinthians 3:2)

The third barrier that is “Faith Is A Good Feeling.” This stumbling block to faith is very popular and is a modern day heresy, says our authors. And I agree. I believe that any faith that depends on good feelings is sure to die quickly. It reminds me of when a person apologizes for being rude to another because they were not feeling well. It is as if saying, how I treat you just depends on how I feel that day irregardless of who you are. These kinds of relationships whether in friendship or in marriage die lingering painful deaths. Instead our faith should be based on the living God revealed in the Messiah, Jesus, and our personal relationship based on trust and obedience. Anything else is to have a weakened or dead faith often leading to self-idolatry and self-worship.

Ask yourself this week about your own faith. Is your faith centered on the living God revealed in Jesus Christ? Is your faith in a personal relationship with this living God? Is your faith one of trust and obedience to the kingship of the Messiah, Jesus? Or is one of the three barriers above a stumbling block to vital, living faith?

Faith as Trust and Obedience

07 Thursday Jun 2012

Posted by Faith, Believe, Trust, Serve in Book Reviews, Faith Matters

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Last week we began to look at faith and what does it mean for us? Our inquiry was led by the book Faith-Sharing, by H. Eddie Fox and George E. Morris. They offered us this understanding of faith: “Christian faith is a centered, personal, relational response involving trust and obedience.” As you will remember we explored some distance into this statement. At the end I said this week we would explore the elements trust and obedience.

Last week I gave you a statement that Fox and Morris wrote concerning trust: “Our very existence and identity is constituted by the pattern or network of trusts that we hold.” I believe this is a foundational statement about who we are. Jesus expressed this reality when he told the disciples to not worry about things “for where your treasure is, there your heart will also be.” We today remain in a financial pickle because as a people we had put our trust in our financial institutions to act in the interest of the common good. That trust was certainly misplaced and now today many have suffered financial loss and insecurity about the future because of it. And how many of us who haven’t seen family and friend trust systems collapse around us leaving us out in the cold, lonely and frightened.

If we can not trust these other things or systems, what can we trust. Have you ever noticed that the Bible spends a great deal of time telling us what God has done, what God is doing, and what God will do? Understanding what God has done and what God is doing gives a foundation for trust in the future or what God will do through Jesus Christ. Notice that I am not saying put your trust in this or that belief or doctrine about God, but to trust in that God has acted, that God is acting, and that God will act in the future through the Messiah, Jesus for the purpose of reconciling all creation to God for God’s glory. Trusting in God in this way we can give ourselves over to God and allow God to shape and form us in some very exciting ways. The next step is that we truly become Christian for to be Christian is to put our trust in the Christ, Jesus.

The authors, Fox and Morris, also rightly point out that trust leads to obedience. They go on to say: “To trust God is to submit ourselves to the Lordship of Christ.” As submit ourselves to the rule of Christ Jesus, we will begin to reevaluate our trusts, and those trusts will either fall away or align themselves behind the central trust in the kingship and rule of Christ Jesus. In time trust leading to obedience will allow us to find a new joy as we grow closer to God and be comfortable waiting on God as Jesus so many times instructs us.

So if we have a faith that is centered on God through Christ Jesus, that is a personal experience of God through our relation ship through the Living Christ, and that has established us in a right relationship with God and others, in trust and obedience then the authors of Faith-Sharing say we have a “contagious” faith.

Next week will answer the question posed by the authors themselves: “If Christian faith is so dynamic and infectious, why are we seeing so little contagion within our movement?”

Understanding Christian Faith

01 Friday Jun 2012

Posted by Faith, Believe, Trust, Serve in Book Reviews, Faith Matters

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How would you define Christian faith? Before you read further, I invite you to think over this question for a few minutes, maybe even write down your response. We in the church talk a lot about faith: it is part of the biblical witness, it is part of our tradition as people of God, and it is necessary to who we are. But I am wondering if we have a strong grasp on what faith means. As I continue to read and study the book I mentioned last week, Faith-Sharing, the authors, Fox and Morris tackle that very question in Chapter 3.

The authors say that “Christian faith is a centered, personal, relational response involving trust and obedience.” They say that Christian faith is centered. This means there is an object of our faith who is a “living God revealed Jesus of Nazareth whom we call the Christ, Messiah, Son of the Living God.” Thus Christian faith is particular and not like general faith. Thus any who calls themselves a Christian should do so only if they have as the object of their faith the living God who is revealed in Jesus of Nazareth who is called the Christ. Unfortunately some become confused with this and make other objects the center. For example there are some who make the local church the center of their faith. There are others who make the a particular denomination the center of their faith. The result is a stunted and un-Christian faith that does not look like true Christian faith centered on the living God revealed in Jesus of Nazareth who is called Savior and Lord.

The second point the authors make is that Christian faith is personal. The authors cite two reasons: the object of our faith is a personal living being in Jesus of Nazareth, and requires a personal response from human beings. Concerning the first reason we are reminded of the Resurrection of which the authors write boldly: “Resurrection means that Jesus Christ is alive right now!” The second reason says that since Jesus Christ is living each person is required to enter into a personal relationship with the Risen Christ which no other can do for us. That is why it is so difficult within families to see children struggle with faith – each one of our children must enter into a personal relationship with Christ in order for them to come to faith. This holds true to all who yet do not have a relationship with Jesus.

The third point about Christian faith is that it is relational. It is first about entering into a right relationship with God. God offered himself, through the incarnation, through the suffering, death and resurrection of Jesus of Nazareth so that we might come to trust in him. This is grace, and undeserved gift of love. We receive this gift only through the Holy Spirit. It is the Holy Spirit that leads us to understand that we do not have a right relationship with God; it is the Holy Spirit that breaks through the walls we have built to separate us from our Creator God; it is the Holy Spirit that enables us to respond. It is also relational because it requires us to have a right relationship with others. The authors rightly say: “One can not be properly related to God and improperly related to the neighbor.” Read 1 John 3:14-16 for yourself. The author also says that Christian faith allows for a right relationship with the self. That is in a right relationship with God we can find peace within ourselves.

Concerning response, the authors say Christian faith requires a response by the total person. They argue that we can not respond on feelings alone. Rightly so, for feelings ebb and flow like the tides, reaching highs and lows regularly. To place your faith on feelings is like building your house on shifting sands as Jesus points out. Instead we need to place our faith on the rock of what God has done for us in the steadfast love God feels toward us.

Next week I will write about the final elements of how we define faith through trust and obedience. Until then I invite you to think about this statement by the authors on trust: “Our very existence and identity is constituted by the pattern or network of trusts that we hold.”

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