Margueasio - Apokatastasis

Officially Moved

2009-10-26T21:10:00.003-04:00

I have completed moving my blog over to another site. This site will remain here for reference. All of the postings from this site have been moved over, but they are best viewed here in their original context. I have also moved over most of the working links so they may be referenced on the new site.

The new site is called Mahzzo't, follow the link: http://mahzzot.wordpress.com/

Blessings, Justin

Another Translation Coming Soon

2009-09-21T13:16:00.002-04:00

Another translation of the canonical and apocryphal books is soon to be completed by a diverse team of translators with the input of lay readers. The new translation will be known as the Common English Bible (CEB). Follow the link for a list of the translators and contributors here.

You Can't Take it With You

2009-09-16T13:28:00.003-04:00

As Tall As Lions (ATAL) released their latest album, You Can't Take it With You, August 18, 2009, with Triple Crown Recordings. Check out the full album online here. ATAL will be in Minneapolis, MN, at First Avenue on Saturday, October 17, 2009.

Life is For Living

2009-09-14T16:32:00.000-04:00

Lyrics | Coldplay lyrics - Life Is For Living lyrics

Everything's Not Lost

2009-09-14T16:31:00.000-04:00

Lyrics | Coldplay lyrics - Everything's Not Lost lyrics

The Blues

2009-06-09T15:26:00.000-04:00

Lyrics | Switchfoot lyrics - The Blues lyrics

Poets Prophets Preachers

2009-05-18T16:54:00.000-04:00

http://robbell.com/poets-prophets-preachers/

Dr. Norman Habel

2009-04-29T01:18:00.002-04:00

Question to ponder:

Is Genesis 1 about "domination?"

Eating Mercifully

2009-04-28T01:12:00.002-04:00

"Tragic Error"

2009-04-22T23:16:00.004-04:00

"The earth is the Lord's, we gabbed,
and the fullness thereof-
while we looted and pillaged, claiming indemnity:
the fullness thereof
given over to us, to our use-
while we preened ourselves, sure of our power,
wilful or ignorant, through the centuries.

Miswritten, misread, that charge:
subdue was the false, the misplaced word in the story.
Surely we were to have been
earth's mind, mirror, reflective source.
Surely our task
was to have been
to love the earth,
to dress and keep it like Eden's garden.

That would have been our dominion:
to be those cells of earth's body that could
perceive and imagine, could bring the planet
into the haven it is to be known,
(as the eye blesses the hand, perceiving
it form and the work it can do)."

Denise Levertov (1923-1997)

see also Earth Gospel: A Guide to Prayer for God's Creation
by Sam Hamilton-Poore pg 44

New Hope

2009-04-06T03:35:00.000-04:00

I re-invent myself on new hope.

- Barbara Mitchell

About the Bible

2009-03-25T14:26:00.006-04:00

Short Answers to Big Questions
A Helpful Resource Revised and Expanded

Answers? Perhaps. Responses? Yes. Earlier this month Augsburg Books released a revised and expanded edition of Terence E. Fretheim's About the Bible: Short Answers to Big Questions. I have personally benefited from the first edition and have recommended it to many friends and family members. This welcomed revision provides a highly accessible resource for laity, pastors, students, and general inquisitors concerning pervasive questions with respect to the Bible. Two of the additional questions addressed in this edition include: "Did God create the world good and not perfect?" and "Does God cause natural disasters in the Bible?" While the questions in this volume are not ones that all have asked, I would submit that all who think about the Bible deal with some formulation of these questions to an extent, and to that end, this collection of responses is pertinent.

http://www.augsburgfortress.org/store/item.jsp?clsid=196246&productgroupid=0&isbn=0806657677

The Prophetic Imagination

2009-03-24T16:31:00.002-04:00

The church will not have power to act or believe until it recovers its tradition of faith and permits that tradition to be the primal way out of enculturation. This is not a cry for traditionalism but rather a judgment that the church has no business more pressing than the reappropriation of its memory in its full power and authenticity. And that is true among liberals who are too chic to remember and conservatives who have overlaid the faith memory with all kinds of hedges that smack of scientism and Enlightenment.

It is the task of prophetic ministry to bring the claims of the tradition and the situation of enculturation into an effective interface. That is, the prophet is called to be a child of the tradition, one who has taken it seriously in the shaping of his or her own field of perception and system of language, who is so at home in that memory that the points of contact and incongruity with the situation of the church in culture can be discerned and articulated with proper urgency.

Walter Brueggemann, The Prophetic Imagination, pg.2.

Holistic Vision of All Life

2009-03-20T17:33:00.004-04:00

For Africans, the salvation of individuals is no substitute for the complete salvation of the entire human condition. The African person is not an individual, for personality is defined by relationship. The African does not reflect the ideology that says, "I think; therefore I am." Rather, for Africans, their reality is expressed by the saying, "I am, because we are; and because we are, I am." Nor do humans as community live their lives in splendid isolation from the rest of creation. Rather, there is an intrinsic relationship among sky, humans, and earth - and authentic human living is at the harmonious intersection of these three interdependent realms. Human beings cannot be fully saved unless the co-determinates of authentic human life are simultaneously saved. In this regard, Revelation reinforces the African worldview, for Revelation envisions a future not of isolated individuals but of a community living in the holy city and nurtured by the river of life and the tree of life.

James Chukwuma Okoye, "Power and Worship: Revelation in African Perspective," in From Every People and Nation, ed. David Rhoads, pg. 122

Amos 5 KBV

2009-03-18T11:26:00.002-04:00

“I hate, I despise your lectures and seminars, your sermons, addresses and Bible studies…When you display your hermeneutic, dogmatic, ethical and pastoral bits of wisdom before one another and before me, I have no pleasure in them…Take away from me your…thick books and…your dissertations…your theological magazines, monthlies and quarterlies.”

Karl Barth, Evangelical Theology, pg. 120

Prayer of St. Patrick

2009-03-17T01:04:00.002-04:00

Christ, be with me, Christ before me, Christ behind me,
Christ in me, Christ beneath me, Christ above me,
Christ on my right, Christ on my left,
Christ where I lie, Christ where I sit, Christ where I arise,
Christ in the heart of every one who thinks of me,
Christ in the mouth of every one who speaks of me,
Christ in every eye that sees me,
Christ in every ear that hears me.
Salvation is of the Lord,
Salvation is of the Lord,
Salvation is of the Christ,
May your salvation, O Lord, be ever with us.

St. Patrick, 389-461

Oxford Book of Prayer, pg 129

Suffering

2009-03-17T00:56:00.002-04:00

Lord, comfort the sick, the hungry
the lonely and those who are hurt and shut in on themselves,
by your presence in their hearts;
use us to help them in a practical way.
Show us how to set about this
and give us strength, tact and compassion.
Teach us how to be alongside them,
and how to share in their distress deeply in our prayer.
Make us open to them and give us courage to suffer with them,
and that in so doing we share with you in the suffering of the world
for we are your body on earth and you work through us.

Michael Hollings and Etta Gullick

Oxford Book of Prayer, pg 130

Creating God, Your Fingers Trace

2009-03-12T19:29:00.000-04:00

Creating God, your fingers trace
the bold designs of farthest space;
let sun and moon and stars and light
and what lies hidden praise your might.

Sustaining God, your hands uphold
earth's mysteries known or yet untold;
let water's fragile blend with air,
enabling life, proclaim your care.

Redeeming God, your arms embrace
all now despised for creed or race;
let peace, descending like a dove,
make known on earth your healing love.

Indwelling God, your gospel claims
one family with a billion names;
let every life be touched by grace
until we praise you face to face.

Words: Jeffery Rowthorn
Words © 1979 by The Hymn Society

Long Loneliness #2

2009-03-11T13:23:00.003-04:00

"I clung to the words of comfort in the Bible and as long as the light held out, I read and pondered. Yet all the while I read, my pride was fighting on. I did not want to go to God in defeat and sorrow. I did not want to depend on Him. I was like the child that wants to walk by itself, I kept brushing away the hand that held me up. I tried to persuade myself that I was reading for literary enjoyment. But the words kept echoing in my heart. I prayed and did not know that I prayed."

Dorothy Day, The Long Loneliness, pg. 81 (italics added)

The Purpose of the Bible

2009-03-09T15:13:00.000-04:00

"The whole purpose of the Bible, it seems to me, is to convince people to set down the written word in order to become living words in the world for God's sake. For me, this willing conversion of ink back to blood is the full substance of faith."

-Barbara Brown Taylor

For the Beauty of the Earth

2009-03-09T11:55:00.005-04:00

For the beauty of the earth,
For the glory of the skies,
For the love which from our birth
Over and around us lies,
Lord of all, to thee we raise
This our hymn of grateful praise.

For the beauty of each hour
Of the day and of the night,
Hill and vale, and tree and flow'r,
Sun and moon and stars of light,
Lord of all to thee we raise
This our hymn of grateful praise.

For the joy of ear and eye,
For the heart and mind's delight,
For the mystic harmony
Linking sense to sound and sight,
Lord of all to thee we raise
This our hymn of grateful praise.

For the joy of human love,
Brother, sister, parent, child,
Friends on earth and friends above,
For all gentle thoughts and mild,
Lord of all to thee we raise
This our hymn of grateful praise.

For each perfect gift of Thine
To our race so freely giv'n,
Graces human and divine,
Flow'rs of earth and buds of heav'n,
Lord of all to thee we raise
This our hymn of grateful praise.

Folliot S. Pierpoint

The Long Loneliness #1

2009-03-09T03:50:00.002-04:00

"Children look at things very directly and simply. I did not see anyone taking off his coat and giving it to the poor. I didn't see anyone having a banquet and calling in the lame, the halt and the blind. Those who were doing it, like the Salvation Army, did not appeal to me. I wanted, though I did not know it then, a synthesis. I wanted life and I wanted the abundant life. I wanted it for others too. I did not want just the few, missionary-minded people like the Salvation Army, to be kind to the poor, as the poor. I wanted everyone to be kind. I wanted every home to be open to the lame, the halt and the blind, the way it had been after the San Francisco earthquake. Only then did people really live, really love their brothers. In such love was the abundant life and I did not have the slightest idea how to find it."

Dorothy Day, The Long Loneliness, pg. 39. (italics added)

She Who Is

2009-03-04T20:19:00.013-05:00

Bonhoeffer's insight continues to inspire religious reflection: "God allows himself to be edged out of the world and on to the cross...and that is the way, the only way, in which he can be with us and help us...Only a suffering God can help." But how can a suffering God be of any help? There is an element of truth to one woman's appalled objection to this kind of language with which many would sympathize. If I were at the bottom of a deep pit, aching, cold, and nursing a broken arm, she writes, "what I want and urgently need is a Rescuer with a very bright light and a long ladder, full of strength, joy and assurance who can get me out of the pit, not a god who sits in the darkness suffering with me." What she rightly rejects is the notion of a suffering God who is powerless, the antithesis of the omnipotent God. However, the human situation of agony and death is more internal to ourselves and more socially complex than this example would allow. Closer to the point is the reflection of another woman who spent endless days and nights on a hospital ward with her tiny, sick daughter, helping the nurses with the other babies when she could. It was a dreadful exposure to the meaningless suffering of the innocent. "On those terrible children's wards," she writes, "I could neither have worshipped nor respected any God who had not himself cried out, 'My God, My God, why hast thou forsaken me?' Because it was so, because the creator loved his creation enough to become helpless with it and suffer in it, totally overwhelmed by the pain of it, I found there was still hope."
This is one way the symbol of a suffering God can help: by signaling that the mystery of God is here in solidarity with those who suffer. In the midst of the isolation of suffering the presence of divine compassion as companion to the pain transforms suffering, not mitigating its evil but bringing an inexplicable consolation and comfort. In her phenomenology of compassion Wendy Farley notes how compassion with its sympathetic knowledge:

does not stand outside the suffering in handwringing sympathy. It does not peer down on the victim and demand a stoicism that denies the pain. It begins where the sufferer is, in the grief, the shame, the hopelessness. It sees the despair as the most real thing. Compassion is with the sufferer, turned toward or submerged in her experience, seeing it with her eyes. This communication with the sufferer in her pain, as she experiences it, is the presence of love that is a balm to the wounded spirit. This relationship of shared, sympathetic suffering mediates consolation and respect that can empower the sufferer to bear the pain, to resist humiliation, to overcome the guilt.

Communion becomes a profound source of energy for the healing of suffering. Knowing that we are not abandoned makes all the difference.

Excerpted from: Elizabeth Johnson, She Who Is, pp. 266-267

The Suffering of God

2009-03-04T14:04:00.002-05:00

Search the Scriptures,
for in them you will find
this God of the loveless,
this God of Mercy, Love and Justice,
who weeps over these her children,
these her precious ones who have been carried from the womb,
who gathers up her young upon her wings
and rides along the high places of the earth,
who sees their suffering
and cries out like a woman in travail,
who gasps and pants;
for with this God,
any injustice that befalls one of these precious ones
is never the substance
of rational reflection and critical analysis,
but is the source
of a catastrophic convulsion within the very life of God.

Karen Drescher

in The Suffering of God: An Old Testament Perspective
By Terence Fretheim
(Opening Pages)

The Effects of Human Sin on the Environment

2009-02-28T18:28:00.002-05:00

Hear the word of the LORD,
O people of Israel;
for the LORD has an indictment
against the inhabitants of the land.
There is no faithfulness or
loyalty,
and no knowledge of God in
the land.
Swearing, lying, and murder,
and stealing and adultery
break out;
bloodshed follows bloodshed.
Therefore the land mourns,
and all who live in it languish;
together with the wild animals
and the birds of the air,
even the fish of the sea are perishing.

Hosea 4.1-3 (NRSV; italics and bold added)

The Temptation of Adam

2009-02-28T18:27:00.002-05:00

Lyrics | Josh Ritter lyrics - The Temptation Of Adam lyrics

A Wesley Prayer

2009-02-27T14:55:00.003-05:00

Thou art never weary, O Lord, of doing us good. Let us never be weary of doing thee service. But, as thou hast pleasure in the prosperity of thy servants, so let us take pleasure in the service of our Lord, and abound in thy work, and in thy love and praise evermore. O fill up all that is wanting, reform whatever is amiss in us, perfect the thing that concerneth us. Let the witness of thy pardoning love ever abide in all our hearts.

- John Wesley

Maybe I'm Just Tired

2009-02-27T14:42:00.001-05:00

#2

2009-02-25T23:16:00.000-05:00

Lyrics | Coldplay lyrics - Violet Hill lyrics

#1

2009-02-25T02:27:00.002-05:00

Lyrics | Foreigner lyrics - I Want To Know What Love Is lyrics

The Big Question

2009-02-25T01:57:00.003-05:00

I am in the process of "answering" an important question. It is a question that I have only recently realized that my life has been begging. I will not go into detail at this point, but rather, I will be posting a series of songs/music videos that I believe attempt to answer this question in some manner; or at the very least deal with possible responses to such a question.

Prayer of Good Courage

2009-02-20T15:04:00.002-05:00

O God you have called us to ventures of which we cannot see the end, by paths never yet taken, through perils unknown. Give us good courage, not knowing where we go, to know that your hand is leading us, wherever we may go. Amen.

Kent Gustafson, Mountain Vespers

IF

2009-02-16T02:49:00.002-05:00

IF you can keep your head when all about you
Are losing theirs and blaming it on you,
If you can trust yourself when all men doubt you,
But make allowance for their doubting too;
If you can wait and not be tired by waiting,
Or being lied about, don't deal in lies,
Or being hated, don't give way to hating,
And yet don't look too good, nor talk too wise:

If you can dream - and not make dreams your master;
If you can think - and not make thoughts your aim;
If you can meet with Triumph and Disaster
And treat those two impostors just the same;
If you can bear to hear the truth you've spoken
Twisted by knaves to make a trap for fools,
Or watch the things you gave your life to, broken,
And stoop and build 'em up with worn-out tools:

If you can make one heap of all your winnings
And risk it on one turn of pitch-and-toss,
And lose, and start again at your beginnings
And never breathe a word about your loss;
If you can force your heart and nerve and sinew
To serve your turn long after they are gone,
And so hold on when there is nothing in you
Except the Will which says to them: 'Hold on!'

If you can talk with crowds and keep your virtue,
' Or walk with Kings - nor lose the common touch,
if neither foes nor loving friends can hurt you,
If all men count with you, but none too much;
If you can fill the unforgiving minute
With sixty seconds' worth of distance run,
Yours is the Earth and everything that's in it,
And - which is more - you'll be a Man, my son!

- RUDYARD KIPLING

http://www.kipling.org.uk/poems_if.htm

Native American Prayer

2009-02-09T11:34:00.002-05:00

Great Spirit,
Give us hearts to understand
Never to take from creation's beauty more than we give,
Never to destroy want only for the furtherance of greed,
Never to deny to give our hands for the building of earth's beauty,
Never to take from her what we cannot use.
Give us hearts to understand
That to destroy earth's music is to create confusion,
That to wreck her appearance is to blind us to beauty,
That to callously pollute her fragrance is to make a house of stench,
That as we care for her she will care for us.
Give us hearts to understand
We have forgotten who we are.
We have sought only our own security.
We have exploited simply for our own ends.
We have distorted our knowledge. We have abused our power.
Great Spirit,
Whose dry lands thirst,
Help us to find the way to refresh your lands.
Great Spirit,
Whose waters are choked with debris and pollution,
Help us to find the way to cleanse your waters.
Great Spirit,
Whose beautiful earth grows ugly with misuse,
Help us to find the way to restore beauty to your handiwork.
Great Spirit,
Whose creatures are being destroyed,
Help us to find a way to replenish them
Great Spirit,
whose gifts to us are being lost in selfishness and corruption,
Help us to find the way to restore our humanity.

Author Unknown

http://www.eagleswingsministry.com/articles/poemsprayersponderings/prayer.pdf

"How Social Justice Got to Me and Why It Never Left"

2009-02-06T01:19:00.003-05:00

"My friends: Let us listen to the voices and see the faces of the wronged. They are everywhere, about us and among us. And let us not harden our hearts."
- excerpted from the following article by Nicholas Wolterstorff:

http://jaar.oxfordjournals.org/cgi/reprint/76/3/664

"How Social Justice Got to Me and Why It Never Left." Journal of the American Academy of Religion, 2008, Vol. 76, No. 3, pp.664-679.

Yesterdays

2009-02-04T16:57:00.002-05:00

Lyrics | Switchfoot lyrics - Yesterdays lyrics

"A friend told me that he had given copies of Lament to all of his children. "Why did you do that?" I asked. "Because it is a love-song," he said. That took me aback. But Yes, it is a love-song. Every lament is a love-song."

- Nicholas Wolterstorff
Lament for a Son, pg. 6

Serenity Prayer

2009-02-03T23:17:00.000-05:00

God grant me the serenity to accept the things I cannot change, courage to change the things I can, and the wisdom to know the difference.
Living one day at a time; enjoying one moment at a time; accepting hardship as the pathway to peace.
Taking, as He did, this sinful world as it is, not as I would have it; trusting that He will make all things right if I surrender to His will; that I may be reasonably happy in this life, and supremely happy with Him in the next. Amen

Reinhold Niebuhr

Praying With My Legs

2009-02-03T20:47:00.006-05:00

Here is a clip from a forthcoming documentary about Abraham Joshua Heschel: Praying With My Legs.

See also:

http://www.prayingwithmylegs.com./home.htm

and

http://www.pbs.org/wnet/religionandethics/week1120/feature.html

Abraham Joshua Heschel

2009-02-03T18:37:00.001-05:00

Refusing to Lead - Peter Rollins

2009-02-03T18:26:00.000-05:00

Kingdom Citizens

2009-01-29T20:06:00.005-05:00

"...Latin American theologian & author Rene Padilla discusses our Christian citizenship and God's sovereignty."

http://www.theworkofthepeople.com/index.php?ct=store.details&pid=V00313

Reduce or Wrestle - Peter Rollins

2009-01-29T19:38:00.002-05:00

A Prayer From Jonah

2009-01-26T01:25:00.001-05:00

This displeased Jonah terribly and he became very angry. 2 He prayed to the LORD and said, "Oh, LORD, this is just what I thought would happen when I was in my own country. This is what I tried to prevent by attempting to escape to Tarshish!– because I knew that you are gracious and compassionate, slow to anger and abounding in mercy, and one who relents concerning threatened judgment. 3 So now, LORD, kill me instead, because I would rather die than live!"

Jonah 4.1-3 (NET)

The Top 100 Theology Blogs

2009-01-22T17:55:00.004-05:00

Here are the top 100 theology blogs according to christiancolleges.com:

http://www.christiancolleges.com/blog/2009/top-100-theology-blogs/

A Prayer for Translation

2009-01-22T17:53:00.002-05:00

He whom I bow to only knows to whom I bow
When I attempt the ineffable Name, murmuring Thou,
And dream of Pheidian fancies and embrace in heart
Symbols (I know) which cannot be the thing thou art.
Thus, always taken at their word, all prayers blaspheme
Worshipping with frail images a folk-lore dream,
And all men in their praying, self-deceived, address
The coinage of their own unquiet thoughts, unless
Thou in magnetic mercy to Thyself divert
Our arrows, aimed unskillfully, beyond desert;
And all men are idolaters, crying unheard
To a deaf idol, if thou take them at their word.

Take not, oh Lord, our literal sense. Lord in thy great,
Unbroken speech our limping metaphor translate.

C.S. Lewis

Oxford Book of Prayer
Pg. 70

Letter From Birmingham City Jail

2009-01-19T16:49:00.017-05:00

As considerable attention is focused on the life and times of Martin Luther King Jr. today it is fitting to consider one of his ideological and literary contributions; namely, his "Letter from Birmingham City Jail." Although I have yet to read all of King's archived writings, this is the most striking I have come across to date. The original letter was revised and published again. I have included a link to one edition of the letter for those who have not yet read it.

There are several elements of these words that have resonated with me as I reflect upon them. I am continually struck by the adeptness and familiarity of King with scripture. I am not surprised that he knew scripture, he was after all a minister, rather I am in awe of his ability to relate the stories of the past to his own social locale. Not only does he relate the past with the present, but he used them in a prophetic manner. He criticized to energize (to borrow some language from Walter Brueggemann's Prophetic Imagination). The use of Shadrach, Meshach and Abednego from Daniel as an illustration of civil disobedience is a fascinating example of his ingenuity. Biblical knowledge aside, his philosophical, theological, and historical acumen are also elegantly displayed in this letter.

Finally, the rhetoric he commanded shines through as well. He turned the accusations of extremism into a compliment and a motivational rallying cry for perseverance. Indeed, he called not for an extremism of hate, but rather, creative extremism of love. As a national holiday winds down and a nation gears up for a presidential inauguration hopefully anticipating change; I wonder how many will remember that one of the greatest catalysts for change in the 20th century in America was not a politician, but a pastor?

http://www.stanford.edu/group/King/frequentdocs/birmingham.pdf

Girl in the War

2009-01-19T16:22:00.000-05:00

Lyrics | Josh Ritter lyrics - Girl In The War lyrics

'Til Kingdom Come

2009-01-19T14:31:00.002-05:00

Lyrics | Coldplay lyrics - Till Kingdom Come lyrics

SBL Annual Meeting - Boston 2008

2008-12-17T21:54:00.004-05:00

The Boston Three Party

After a few hours on planes and in airports, hundreds of dollars, a taxi ride and a some quality time on the "T," we arrived at the Hynes Convention Center in downtown Boston, MA, for the 2008 Annual Meeting of the Society of Biblical Literature (SBL). Efficiency and frugality are keys to making such a trip possible. While at the conference I had the opportunity to take in portions the following sessions: Theological Hermeneutics of Christian Scripture: Learning Theological Interpretation from Premodern Exegetes; Future of the Past: Biblical Studies and Cognate Studies for the Twenty-First Century: What Biblical Scholars Should Know about Judas Iscariot; Ethics and Biblical Interpretation Consultation: The Bible, Ethics, and the Environment; Hebrews Group: Reading Hebrews in its Greco-Roman Context; Use of Cognitive Linguistics in Biblical Interpretation Consultation: Embodied Foundations of Biblical Metaphor. The conference was also a time to catch up with old friends and make some new aquantainces; both from the scholarly world and fellow students. Another aspect of the conference was the collection of book vendors. I have listed a few of my top picks below.

New Books to Consider:

The Child in the Bible. Eds. Marcia J. Bunge, Terence E. Fretheim, and Beverly Roberts Gaventa (Eerdmans 2008).

Scripture, Culture, and Agriculture: An Agrarian Reading of the Bible. Ellen Davis. (Cambridge University Press 2008).

Body, Soul, and Human Life: The Nature of Humanity in the Bible. Joel B. Green (BakerAcademic 2008).

Introducing Theological Interpretation of Scripture: Recovering a Christian Practice. Daniel J. Treier. (BakerAcademic 2008)

Psalms, vol. 3.: Psalms 90-150. John Goldingay. (BakerAcademic 2008)

I Tremble on the Edge of a Maybe

2008-11-19T18:39:00.002-05:00

O God of beginnings
as your spirit moved
over the face of the deep
on the first day of creation,
move with me now,
in my time of beginnings,
when the air is rain-washed
the bloom is on the bush,
and the world seems fresh
and full of possibilities,
and I feel ready and full.
I tremble on the edge of a maybe,
a first time
a new thing,
a tentative start,
and the wonder of it lays its finger on my lips.
In silence, Lord,
I share now my eagerness
and my uneasiness
about this something different
I would be or do:
and I listen for your leading
to help me separate the light
from the darkness
in the change I seek to shape
and which is shaping me. Amen.

Excerpted from: Guerrillas of Grace by Ted Loder, 1984

"A Jacob Prayer"

2008-11-11T22:52:00.004-05:00

Lord, I want to love you, yet I'm not sure.
I want to trust you, yet I'm afraid of being taken in.
I know I need you, yet I'm ashamed of the need.
I want to pray, yet I'm afraid of being a hypocrite.
I need my independence, yet I fear to be alone.
I want to belong, yet I must be myself.
Take me, Lord, yet leave me alone.
Lord, I believe; help thou my unbelief.
O Lord, if you are there, you do understand, don't you?
Give me what I need but leave me free to choose.
Help me work it out my own way, but don't let me go.
Let me understand myself, but don't let me despair.
Come unto me, O Lord - I want you there.
Lighten my darkness - but don't dazzle me.
Help me to see what I need to do and give me strength to do it.
O Lord, I believe; help thou my unbelief.

Bernard, SSF, The Oxford Book of Prayer
(Note: The title is not original to the prayer, it was added by Terence Fretheim, prior to discussing Gen 32.22-32.)

"The Buried Life"

2008-11-09T01:40:00.002-05:00

But often, in the world's most crowded streets,
But often, in the din of strife,
There rises an unspeakable desire
After the knowledge of our buried life:
A thirst to spend our fire and restless force
In tracking out our true, original course;
A longing to inquire
Into the mystery of this heart which beats
So wild, so deep in us--to know
Whence our lives come and where they go.

Matthew Arnold
"The Buried Life"

A Prayer for the Days of Awe

2008-11-09T01:17:00.002-05:00

I am planning to post some prayers in the future and discuss the "problem of evil" as well. First, I would like to share the following literary piece, which I believe covers both of those topics. This article was written by Elie Wiesel, author of Night.

"Master of the Universe, let us make up. It is time. How long can we go on being angry?"

Follow the link to read the entire article:

http://query.nytimes.com/gst/fullpage.html?res=9502E7D91F3AF931A35753C1A961958260

Hope Restored Through Remembrance

2008-11-08T17:14:00.002-05:00

He has broken my teeth on gravel,
Has ground me into the dust.
My life was bereft of peace,
I forgot what happiness was.
I thought my strength and hope
Had perished before the LORD.

To recall my distress and my misery
Was wormwood and poison;
Whenever I thought of them,
I was bowed low.
But this do I call to mind,
Therefore I have hope:

The kindness of the LORD has not ended,
His mercies are not spent.
They are renewed every morning -- Ample is Your grace!
"The LORD is my portion," I say with full heart;
Therefore will I hope in Him.
The LORD is good to those who trust in Him,
To the one who seeks Him;
It is good to wait patiently
Till rescue comes from the LORD.

- Lamentations 3.16-26

A Time for Prayer

2008-11-07T00:36:00.004-05:00

A too often neglected aspect of my relational being is that of prayer. It is most likely the case with many other believers. Certainly I am in constant dialogue with God, "Help!" Why?" "When?" "How?" "Where?" "What?" It often seems as I am an imposing journalist to God seeking answers to these questions! Beyond these prayers of questioning and petition however, my communication with the divine is not always constant. I try to make it a point to pray for others, I have found making a list for this most helpful. Along with my own words, I have found the words of others, reading them as a prayer to be another avenue of helpful communication with God. I do not have a formula or a model for prayer, but one can easily find numerous books on the subject. Some that I have found helpful include: A Primer on Prayer. Ed. Paul R. Sponheim. The Comeplete Works of E.M. Bounds on Prayer, and Richard Foster has a section on prayer in his book Celebration of Discipline. These books are just scratching the surface, but perhaps they will be helpful to any who are interested. One of the most profound statements I have heard on prayer comes from Dr. Doug Cullum. Dr. Cullum was speaking in chapel on Psalm 88, after the tragic death of a fellow classmate. He relayed these words, "...when life crumbles in...pray as you can, not as you can't." With those words in mind, I cling to the relationality with God that is possible through prayer, no matter what the prayer may be. I will be posting various prayers here daily, weekly, and monthly. My hope is that these prayers will be helpful as a means of communicating with God.

"I was ready to be sought by those who did not ask for me; I was ready to be found by those who did not seek me. I said, "Here I am, here I am," to a people that did not call my name."
- Isaiah 65.1-2

October Rush

2008-11-01T02:24:00.003-04:00

Many people blog for numerous reasons; personal therapy, to keep in touch with others, academic discussion, political debate, etc. So far my blog has been dealing with a variety of issues, but now I am posting to relay some pieces of my life from the past month or so.

I am currently in my second year of graduate studies. With the change of season came a change schools for me. No longer do I call the Kentucky Bluegrass home. The sprawling Kentucky horse farms have been traded, after some 900 miles, for the 10.000 lakes of Minnesota, and a pair of cities straddling the Mississippi River. I bid farewell to Asbury Theological Seminary, Francis Asbury and his horse, and little John Wesley. I left David, Bill, Andrew, Brad, and the Shack. I grew in many ways in my year in Kentucky and I will always be thankful for the people that I met there and the memories that we made. Home is now a small dorm room at Luther Seminary in St. Paul, Minnesota. I eat, sleep, and study in three adjacent buildings. Sometimes during the early evening one can catch a beautiful sunset with the Minneapolis skyline in the foreground, someday I hope to capture some of it with a picture. Here are two photos of my past and current domains:

The Old Home: Asbury Theological Seminary, Wilmore, KY

The New Home: Luther Seminary, St. Paul, MN

My new home is my first experience living in a major city, or in this case, cities. St. Paul and Minneapolis are full of opportunities that I am looking forward to exploring.

In my next few posts I will be examining Christianity and capitalism, the "problem of evil," and some texts from the Hebrew Bible.

Wall Street Money Drop with Shane Claiborne

2008-10-21T00:23:00.009-04:00

The following discussion grew out of my posting of this video on another site. I will reproduce that discussion here, and hopefully it will continue. First, here is a link to the video:

http://www.youtube.com/watch?v=4ETBMhEzYKU

Now here is the ensuing discussion that took place between Brian and I:

Brian: "As long as the masses live in poverty so that a handful of people can live however they wish..."

I don't think this type of argument understands the causes and effects of poverty. I don't think you can blame "the current system" for such problems. Blame the lack of it.

When I heard Shaine Claiborne speak at my school, I thought "This is a guy ... Read Morewith an awesome heart for God but a poor understanding of economics".
The challenge should be to Christians to GIVE! God knows we can afford to. We are blessed to live in a system which allows us to earn so much wealth so we can give so much of it away. Don't blame "the current system". If you think liberal secularists resent Christians trying to impose morality on issues like abortion and gay rights, wait until the Christian church embraces the use of government force to ensure Christian charity. He gets it mostly right! But blaming the current system is pointless. Any system that has humans in it will fail in some way, because its parts fail.

I still don't know if I can express how worried I am that the church has decided to start blaming capitalism for the world's ills. Capitalism is a kind of earthly freedom, and the problem is that the people living under it use that freedom to their advantage without thinking of others. The solution is not a system with less freedom (at least not too much less), but for the church to witness and convict people in this matter.

I don't think Mr. Claiborne and the movement of which he is a part understand this, and I am afraid of the backlash that may occur because of that fact.

My Response: Thanks for the comments. Personally, I am not an economist, but I have seen the effects of capitalism for good and for ill. Agree or disagree with the concept of capitalism, it is, at least in America, the system in which we find ourselves. Because of my beliefs, I am unable to buy into the ideology of capitalism. I wholeheartedly disagree with it. Having said that, it presents a conflict, because the society in which I live is immersed in capitalism, there is no way around it. A compromise must be made; I believe that I can live in a capitalist society without endorsing the ideology of capitalism. There are ways to subvert the empire without "blaming the system." In other words, I can live my life in a way that does not align with capitalism, yet still survive in a capitalist society. I admire Shane for speaking out about what he feels passionately about. I also admire him for not buying into the system of capitalism. As you point out, there are potential problems with the views he is espousing as a solution. I disagree with you that Christians need to give more; that is not to say giving more won’t help, but that is not at the heart of the matter. Furthermore, I believe your statement, “The challenge should be to Christians to GIVE! God knows we can afford to. We are blessed to live in a system which allows us to earn so much wealth so we can give so much of it away,” is a hasty generalization. Which Christians can afford to give more? Your statement excludes those Christians living in poverty and assumes that all Christians are not living in poverty. I am not saying that you believe that, however, it is implicit from your statement. I believe what Shane wants Christians to do is live differently. By living differently, Christians will no longer give as “charity,” but rather as a way of life. Once the alternative lifestyle Shane is advocating is embraced, Christians will not buy into capitalism. As he aptly states, “I'm not a socialist...I always say that once we really discover how to love our neighbor as our self, Capitalism as we see it won't be possible, and Marxism won't be necessary.”

I don’t think that the church trying to use government to end poverty is a helpful thing. Rather, I think the church independent of government is capable of taking on poverty. As citizens of a particular country though, I do not find it problematic to petition one’s government about such issues. As we found out recently, our government certainly has the means to eradicate extreme poverty, combat hunger, AIDS, and other humanitarian issues worldwide. One could come to the conclusion, that the government has not done so already because there is no profit in eradicating poverty; it is not beneficial to capitalism. Thanks for the comments again, and a good discussion about pertinent issues!

Brian's Response: I hope you think I am being respectful in my disagreement. That is what I hope. And thanks for paying attention to the world outside of your own bubble - so many of us don't.

I guess I am left with questions from your response.
"Because of my beliefs, I am unable to buy into the ideology of capitalism." What is this ideology? I feel we may disagree on that, and that may lie at the root of some of our disagreement (if we really do disagree).

You asked: "What Christians can afford to give more?" I answer: many American Christians. This is what I mean, primarily: Christians who live in capitalist societies, who have accumulated wealth in these societies. Of these, I think America has both the most Christians and the most wealth beyond subsistence wages, ergo I think Christians could give more and buy selfishly less. You also said "I believe what Shane wants Christians to do is live differently. By living differently, Christians will no longer give as “charity,” but rather as a way of life."
What does this look like? Is the difference between giving as a way of life and just giving as "charity" a disagreement of kind or degree? Finally, the area in which I think we might disagree the most:
You said "I don’t think that the church trying to use government to end poverty is a helpful thing. Rather, I think the church independent of government is capable of taking on poverty. As citizens of a particular country though, I do not find it problematic to petition one’s government about such issues. As we found out recently, our government certainly has the means to eradicate extreme poverty, combat hunger, AIDS, and other humanitarian issues worldwide. One could come to the conclusion, that the government has not done so already because there is no profit in eradicating poverty; it is not beneficial to capitalism."

I am advocating the church, independent of government, tackling poverty. Not as much as I ought to, but that is the idea I expressed above. However, for the government to "address" such issues requires the government to spend money, which it gets by taxing its citizens. (To be continued...)
I question whether our government really does have the means to eradicate poverty and combat AIDS and hunger and other afflictions. We are running a deficit. Let's assume, though, that we have the money, or get it eventually. If we give this money to eradicate poverty, we eradicate it only temporarily. Poverty comes and goes in cycles. It can be traced back to someone's choice, though NOT necessarily the choices of the person living in poverty. Often, a government leader, or an unwise ancestor, or even a selfish employer squandered the money of people. Or crime or disease chased jobs away until an area has become economically dead. Even if we solve poverty now, it will probably reappear somewhere else. And the American government giving money is quite different than the church giving it. We are to be our brother's keeper, yes, but one of the reasons that the church ought to witness to the impoverished is so that the God of our church will be glorified. Who is glorified when the American government solves those problems using tax money from atheists, Christians, Muslims, Hindus, and pagans?

When the church gives, it puts a face on the giving. It allows us to witness. And the personal nature of giving makes it harder for those also stricken with poverty of the soul to take advantage of the system. The government gives faceless handouts. A person who is poor through poor decision-making of their own cannot so easily take advantage of Christians who give. Solving poverty isn't just about taking wealth from one place and putting it in another. It's how that is done.

In short, I am skeptical of the power of the government to solve anything. Let the church do it and don't confuse the two.

My Response: Brian, thanks again for the comments. I respect the respectfulness of your disagreement. I hope that you find the same respectfulness in my comments. In response to your first question, you make a good point. Allow me to clarify my statement. By “ideology of capitalism,” I am referring to the myth of progress that drives capitalism. This myth would have people believe that increased industrialization and increased technology will result in increased wealth. More specifically, it assumes that this move toward increased industrialization, technology, and wealth is inherently good. Contrary to popular belief the “economic growth” produced by capitalism, as driven by the myth of progress, is not inherently good, and does not necessarily promote the standard of living. Specifically, I quote Brian Walsh and Sylvia Keesmaat, from Colossians Remixed, “An ever increasing gap between the rich and poor, rampant health problems (like cancer, obesity, heart disease), environmental degradation, racial tensions, divorce rates, urban uglification and psychological stress all are indicators of a low standard of living amidst “economic growth.” The point being, much is sacrificed for the growth of the economy. Most people look at the economic gains and societal benefits more than the sacrifices made to produce those gains and benefits. If it is good for the economy, and more wealth is an outcome, then it must in fact be intrinsically “good.”

A more personal example: consider the 20 oz soda or pop, depending on your locale, that you bought at a vending machine or convenience store today. Chances are that you threw it in the trash and did not recycle, as a recycling receptacle was not readily available. You consumed probably 360 calories, unless it was diet. You ingested high fructose corn syrup instead of natural sugar, or if it was a diet drink, you consumed another type of artificial sweetener. What are the consequences of your actions? First, let’s examine the benefits. You were able to get a quick sugar high. If it was a caffeinated drink you were able to stay awake in class or at work. If you were hungry or thirsty both of those needs were temporarily met. Whatever drink it was, it tasted good (assuming you made the right choice). You had a choice of which drink you wanted if all but one item was not sold out. You had easy access to the drink; it was “convenient.” Others benefit from the money you spent, a profit is made, the economy grows. Maybe you won something from the contest under the cap! Now let’s examine the negative consequences. If you did not recycle you are involved in the degradation of the environment, hopefully you had an option to recycle and chose it. If the soda was from a vending machine, then the amount of energy the machine consumes has an effect on the environment, and likewise, the energy consumed if it was from a convenience store.

There are also direct effects on your health, perhaps not immediate, but over the course of your life some very negative effects are possible. I will not go into all of them here, but just present one or two. Some artificial sweeteners have been linked to cancer (this is not a concrete result, but a possibility). A recent study has charted the increased use of high fructose corn syrup as a substitute for real sugar, and the number of cases of renal kidney failure. There is a direct correlation between the two, the number of cases of renal kidney failure have increased at the same rate as the amount of food products that now use high fructose corn syrup rather than real sugar. My point is not whether or not these studies prove to be true, but rather, to point out that wealth takes priority over health.

The health of humanity and of the environment are both neglected when a capitalist society is driven by the myth of progress for economic growth. Allow me to further elucidate my point; as I showed in my example, industries cut corners to save and make money. The soda company now bottles in plastic containers because it is cheaper; however, when plastic is not recycled, and in many cases it is not, it is harmful to the environment. Companies are more concerned with a quick profit than coming up with a product that is healthy for the human and the earth. I could list numerous more examples (i.e. fast food restaurants, food packaging, automobiles, etc.) These companies have “progressed,” made a profit, and grown the economy, but at what cost?

To return to my point, I wholeheartedly reject capitalism, as driven by the myth of progress. Christianity and capitalism are not compatible, they are both inevitably at odds, and unfortunately much of Christianity, in America especially, has bought into it. Even more disconcerting is the fact that most Christians believe capitalism is normal, and do not see a problem with it. Consider the words of Wendell Berry, “Despite protests to the contrary, modern Christianity has become willy-nilly the religion of the state and economic status quo. Because it has been so exclusively dedicated to incanting anemic souls into Heaven, it has been made the tool of much earthly villainy. It has, for the most part, stood silently by while a predatory economy has ravaged the world, destroyed its natural beauty and health, divided and plundered its human communities and households. It has flown the flag and chanted the slogans of empire. It has assumed with the economists that “economic forces” automatically work for good and has assumed with the industrialists and militarists that technology determines history. It has assumed with almost everybody that “progress” is good…It has admired Caesar and comforted him in his depredations and faults. But in its de facto alliance with Caesar, Christianity connives directly in the murder of Creation.”

I agree with you that some Christians could give more, but I do not think more is an issue necessarily of quantity in a comparative way. In other words, if Christians can give more, then I would become skeptical of their alignment with Christianity. I am not saying that wealth is intrinsically bad, but I do believe that, as I pointed out earlier, we should not buy into our culture of excess. If we have truly rejected our embrace of capitalism, and the empire of excess, then our giving will be radically different than just a quantitative more (i.e. more money).

In regards to your question on “charity,” I would say it is a disagreement of kind and degree. Specifically, I would point out that a different kind of giving, the kind I am espousing, as laid out by Christianity, implicitly calls for a different degree of giving. That can be interpreted in a number of ways, and there are various opinions as to how that would actually look. My example of what that would look like can be found in the gospels. Distinctively, it looks like loving your neighbor as yourself. That is a different kind of giving in that it is a way of life, but it is also a different degree of giving. If one is looking for a monetary example, consider the story in Luke 21.1-4, of the widow’s offering. In short, Christianity calls us to a different kind of giving, which consequentially leads to a different degree of giving.

I too believe the church should address these issues independent of government, as I said previously, and I will reiterate my belief that as a citizen of a country, regardless of religion, one can advocate for more government involvement in addressing these issues. Both church and government should be responsible for these issues, although I am not advocating a joint venture. Let me point out, that the US has been involved in foreign aid for years. A “percentage” of our GNP goes to foreign aid every year. I have quoted “percentage” because that figure is in fact less than 1%, it is 0.14% of our GNP, as of 2003. That is down from 0.15% in 1993. The US is dead last among major Western countries that dole out foreign aid. Given the US’s comparative wealth to the rest of the world, it is certainly feasible to give more. Denmark, Norway, Australia, Switzerland, Sweden, Netherlands, France, Finland, Canada, Belgium, Germany, U.K., Italy, Austria, Japan, New Zealand, and Ireland, all give a higher percentage of their GNP to foreign aid than the US. Studies have shown, that even an incremental increase in that percentage can have a major impact on the fight against poverty, disease, etc. You question whether our government has the means for such expenditures given our deficit; I would retort that our deficit is due to our military involvements. For example, as has been well publicized, US spending in Iraq is at least $10 billion dollars a month. I think that when the government reduces its military spending it will find the means to address these issues. I believe it is more pertinent to spend money to keep people alive, than to spend money in order to have the means to promote death. Perhaps if the US were more generous it would have fewer enemies. Allow me to quote Ron Sider on the generosity of the US, “Popular opinion suggests we are far more generous. Several polls have shown that the average American thinks the US government’s spending on foreign aid is twenty to fifty times as much as it is in reality. The United States did display national generosity at the end of World War II. At the height of the Marshall Plan (begun in 1947 to rebuild war-torn Europe) we annually gave 2.79 percent of our total GNP. But by 1960 the figure for foreign aid had dropped to 0.53 percent of GNP.” So, can the US be more generous, even in the midst of a “crisis?” I would submit a resounding, “YES!”

I find we are at odds on another point, you state, “And the American government giving money is quite different than the church giving it. We are to be our brother's keeper, yes, but one of the reasons that the church ought to witness to the impoverished is so that the God of our church will be glorified. Who is glorified when the American government solves those problems using tax money from atheists, Christians, Muslims, Hindus, and pagans? When the church gives, it puts a face on the giving. It allows us to witness. And the personal nature of giving makes it harder for those also stricken with poverty of the soul to take advantage of the system. The government gives faceless handouts." I do not think that your reasoning lines up with my reading of Scripture. It seems that you are suggesting that because some of the money used to help the poor does not come solely from Christians that God is not glorified when government money is used in helping the poor. If I understand you correctly, I find that view highly problematic. First, your words stand in direct contradiction to Jesus’ teaching in the parable of the good Samaritan (see Luke 10.25-37). In that story, Jesus makes it a point to emphasize that it was not the priest or the pious that helped, but rather, what was then considered an “outsider.” God does not discriminate about who feeds the poor, takes care of the orphan, or the widow. Furthermore, I would say that God can and does work through non-Christians, and is glorified in and by their actions, just as much as the actions of Christians. See Matthew 25.37-40, especially verse 40, “And the king will answer them, ‘Truly I tell you, just as you did it to one of the least of these who are members of my family, you did it to me.’” The “you” in this verse refers to the “righteous,” but righteous means, “those who innocently do good works.” I would submit to you that this is not an exclusive verse, but an inclusive verse, meaning, anyone who does these things, not just “Christians.” In conclusion, I do not think that government giving in these situations is a "faceless handout," rather I believe it can be, and is an act of love. Allow me to give you an example of how church and government can both address these issues. I recently spent some time working at an orphanage in Africa. The orphanage was run by Christians and supported by churches across the US. The orphanage had many kids with HIV/AIDS. The kids were provided with medicine to help treat their conditions. The funding for these medications did not come from the churches...it came from governments...

Thanks again for the discussion!

A Creation Prayer

2008-10-19T23:45:00.008-04:00

Creator God,

We adore You for the music of all created things,

Earth to Heaven, Heaven to Earth,

The mustard seed to the crescent moon and the evening star,

The flower in the crag wall to the Perseid meteor shower,

All green and growing things,

The snow and cold and frosty things,

All that delights ear and eye,

And in every field and pond,

Creation's choral music,

The crickets, the loons, the rustling leaves, the cicadas,

For all these creatures we give You thanks, O Lord, amen.

- Peter ?

Light up the Darkness

2008-10-19T23:13:00.004-04:00

Some of you may have seen the movie, I Am Legend, with Will Smith, the only part of the movie that I really liked was the music, other than this one scene. Will Smith is talking to another character, explaining to her who Bob Marley was and his ideology, he says of Bob Marley: "He had this idea. It was kind of a virologist idea. He believed that you could cure racism and hate... literally cure it, by injecting music and love into people's lives. When he was scheduled to perform at a peace rally, a gunman came to his house and shot him down. Two days later he walked out on that stage and sang. When they asked him why - He said, "The people, who were trying to make this world worse... are not taking a day off. How can I? Light up the darkness."
I did some research to verify the historicity of the events alluded to in this quote...unfortunately, that was right after the movie, and now I cannot remember what I found out. Anyway, it was not the historicity of this event that is important, rather, it is the message that it conveys (similar to many parts of the Bible). My studies of the "problem of evil" have lead to many frustrations, but the reality of the so-called problem, is that much of the "evil" in the world can be overcome by human actions. I am not by any means insinuating that free will is the main cause of evil and suffering in the world. Rather, I am saying that humanity can and should use its free will to ease pain, suffering, and reduce the amount of "evil" in the world wherever and whenever possible. Sometimes it is better to act than to sit around and wonder...LIGHT UP THE DARKNESS!

Bono on Bankruptcy

2008-10-19T02:06:00.004-04:00

Bono recently served as a panelist at the Clinton Global Initiative. I have reproduced some of his comments here:

"I am not qualified to comment on really what has happened in the last week where this city has changed shape, certainly psychologically, and in terms of some people's wallets. And I'm not qualified to comment on the interventions that have been put forth. I presume these people know what they're doing. But it is extraordinary to me that you can find $700 billion to save Wall Street and the entire G8 can't find $25 billion to save 25,000 children who die every day of preventable, treatable disease and hunger...that's mad, that is mad. Bankruptcy is a serious business and we all know people who have lost jobs in the last week, I do anyway, its a serious business. But this is moral bankruptcy."

You can listen to Bono's comments here (his comments begin about 1:05:30):

http://video.clintonglobalinitiative.org/health_cast/player_cgi2008_nointro.cfm?id=4551#

It is good to know that there are others in the world who see the maddness of what is going on with the "global financial crisis," and are willing to speak out about it. I am unsure why there has not been more of a public outcry as a result of the "bailout." It is utter absurdity that some of the world's greediest and wealthiest people and companies are given more money as a preventative, and yet the world's countries cannot scrape enough money together to help confront global poverty, hunger, help ease the suffering of those afflicted with HIV/AIDS, malaria and other diseases! I know that the "financial crisis" is a complicated situation, and that most likely it could have a major impact on most Americans, including myself. However, I think that I can bear suffering for the mistakes of others, and we could all benefit from lifestyle changes. Obviously, when faced with a crisis, we have seen the government swing into action. Why hasn't the government moved so swiftly over the more pressing crises facing the world?!?! John McCain didn't suspend his campaign to go to Washington to fight to end global poverty, AIDS, or any other global issues, but instead he went because the wealthy needed help. Barack Obama did not run to Washington to help resolve these issues either. Obviously government is not going to take on these issues seriously enough to end them. That means that it is going to be up to other communites, groups, churches and movements to work diligently to solve the problems. I hope that Bono's comments hit YouTube and quickly circulate virally around the world, especially the US, where his comments need to be heard the most. If you agree with Bono, I hope that you will pass his words along and urge others to action.

Is Genesis 1.26 A Divine Soliloquy?

2008-10-06T21:53:00.006-04:00

While I was reading Thomas Mann’s work, The Book of Torah: The Narrative Integrity of the Pentateuch, a number of questions came to mind; one of which I will explore in detail here. Is Genesis 1.26 a divine soliloquy? Mann seems to believe that it is, “The distinction of humankind is expressed by the divine soliloquy in Genesis 1.26.”[1] A brief analysis of the definition of soliloquy,[2] and one may wonder how Mann can make such a claim. Personally, I find it hard to make the claim, mainly because of the definition of the word soliloquy. In some ways, the address is like a soliloquy, in that it conveys the inner thoughts of God in some sense, however, in this instance the phrase, “Let us,” acknowledges that there are other beings present, and that these beings are addressed in some way. For some more insight on soliloquies in Genesis, I examined R.A.F. MacKenzie’s study entitled, “The Divine Soliloquies in Genesis.”[3] MacKenzie does not examine Genesis 1.26 as a soliloquy, however, in a footnote he acknowledges the Priestly writer’s use of soliloquy in Genesis 1; however, he does not specifically mention the text in question.[4] MacKenzie’s focus is on the texts that he considers to be from the (J) Yahwist writer. Specifically he considers Genesis, 2.18; 3.22; 6.3; 6.7; 8.21; 11.6; and 18.20. Of those texts I believe MacKenzie has legitimate grounds to consider these soliloquies, except 3.22, and 11.6. My reason for rejecting those texts, as well as 1.26, is the presence, at least in some English translations, of the word “us.” The use of the phrase “let us,” is decidedly different from the term “I” which is used in many of the texts that MacKenzie considers soliloquies (Gen 2.18; 6.7; 8.21; 18.20). Much biblical scholarship has speculated that the “us” is a reference to the “divine council,” as portrayed in other biblical texts. For example some scholars would say, “The “let us” language (1.26; see11.7) images God as a consultant of other divine beings (for heavenly council, see Jer 23.18-22). The creation of humankind results from a dialogical act, an inner-divine communication.”[5] More specifically, in support of my point, Terence Fretheim writes, “The “let us” language refers to an image of God as consultant of other divine beings; the creation of humankind results from a dialogical act – an inner-divine communication – rather than a monological one.”[6] It should be noted here that one’s view of the type of speaking going on here is not the most important issue at stake; it was worth noting that there are implications and questions that will be raised whenever this text is read. For many readers, the phrase “let us,” does not catch their attention. For others, it raises the concern of the “Trinity,” or even polytheism. I hope that my future research on this text will provide me with some interesting dialogues with those who raise these questions.[7]

[1] Thomas W. Mann. The Book of the Torah: The Narrative Identity of the Pentateuch. John Knox Press, 1988, p.14. (Italics added)
[2] Soliloquy: 1: the act of talking to oneself 2: a dramatic monologue that represents a series of unspoken reflections. Merriam Webster’s Collegiate Dictionary. Eleventh Edition. Merriam-Webster. 2007, p 1188.
Or, 1: an utterance or discourse by a person who is talking to himself or herself or is disregardful of or oblivious to any hearers present (often used as a device in drama to disclose a character’s innermost thoughts): Hamlet’s soliloquy begins with “To be or not to be.” 2: the act of talking while or as if alone. Random House Unabridged Dictionary. Random House, 2006. www.dictionary.com.

[3] R.A.F. MacKenzie. “The Divine Soliloquies in Genesis.” The Catholic Biblical Quarterly, vol. 17
[4] MacKenzie. p. 278.
[5] Bruce C. Birch et al. A Theological Introduction to the Old Testament. Abingdon, 1999, p.49.
[6] Terence Fretheim. “Genesis.” In The New Interpreter’s Bible, vol 1. p. 345.
[7] For more research I have read and am reading J.Richard Middleton. The Liberating Image: The Imago Dei in Genesis 1. Brazos Press. 2005, specifically pages 55-60 deal with the meaning of “let us.” Also I am considering Patrick D. Miller’s study, Genesis 1-11: Studies in Structure and Theme. Journal for the Study of Old Testament Supplement 8; Sheffield: JSOT Press, 1978, chapter 1.

Thoughts on Heaven and Earth

2008-07-10T20:08:00.010-04:00

"Heaven"

When one considers a holistic reading of the story of redemption presented in scripture the term "heaven" can be seen as it is presented biblically. In other words, "heaven" is not the locale for the eternal destination of humanity, as it is commonly presented in popular thought among contemporary Christians. Moreover, the term needs to be understood in its biblical context and then used accordingly. According to the story [the biblical metanarrative], heaven is part of the created order along with earth. Most of us have no trouble understanding what is meant by "earth." It is a part of the story that we have a direct relationship with, it is tangible. Heaven, on the other hand, is not as accessible, prima facie, as the earth. What then is heaven? And where is it? First, let me address the common misconception of "heaven" which was referred to earlier. There are multitudinous Christians today and in the recent past who have be taught or formulated a conception of "heaven" that is not at all accurate to the biblical story from which they claim to take it. The notion of "heaven" so construed can most fundamentally be asserted as the eternal hope, the final destination, or the end goal of human existence. More importantly to the view is the claim that the eternal destiny is not on earth, but rather, in "heaven." Several popular hymns come to mind that vividly illustrate the common ideaolgy that heaven is our final destination; "When the Roll is Called up Yonder," by James M. Black; "When We All Get to Heaven," by Emily D. Wilson and Eliza E. Hewitt; and "This World is Not My Home," by Albert E. Brumley, to name a few. These songs articulate a view of heaven as humanity leaving earth for a better place; heaven. The songs are filled with hopeful longing for the day when we will leave here because we are "just a passing through." Such a picture of heaven has been the marquee of Christian hope for millions. It is painful to see how misguided so many Christians have been. For some added support, let us consider Dr. J. Richard Middleton's research and affirmations:

"Heaven" was never part of God's purposes for humanity in the beginning of
the story and has no intrinsic role as the final destiny of human
salvation...there is not one single reference in the entire biblical canon
(Old or New Testament) to "heaven" as the eternal destiny of the believer.
While this idea has a vastly important role in popular Christian
imagination (and even in some theologies), not once does Scripture
itself actually say that the righteous will live forever in "heaven" [1] p. 86

On the practical side, many view life as a mundane task to fill the time until we reach heaven. Viewing earthly living as a temporary task is a ghastly mistake on behalf of humanity. If heaven is not our eternal hope or final resting place, then where is it? And, more urgently, to what end then is our task on earth?

"Earth"

Earth, is our ultimate locale. Why earth, and what happened to heaven? Now we are getting to the point where one's reading of Scripture [or lack thereof] begins to make a significant impact in understanding of the two terms. Let us consider the "new" role of heaven according to a holistic view of Scripture. Such a view is more properly laid out again by Dr. Middleton:

In Scripture, the term "heaven" (or
the "heavens") represents, first of all,
part of the created universe: "In the
beginning God created the heavens and
the earth" (Genesis 1:1). In this
context, "heaven" certainly refers to that
aspect of creation understood to be
more transcendent (the realm beyond ordinary
human access). This is why Scripture
portrays heaven as the throne of
God—with earth as God’s footstool (Isaiah
66:1‐2), an image, paradoxically, not only
of God’s transcendence but also ofGod’s
immanence (since he has chosen to
dwell within the created order).41

Heaven is also the realm—in
contradistinction to earth—where God’s will
is perfectly accomplished prior to the
eschaton. This is the assumption behind
the prayer Jesus taught his disciples:
"Your kingdom come, your will be done,
on earth as it is in heaven"
(Matthew 6:10). It is the biblical
eschatological hope that one day God’s
salvation (which is being prepared in
heaven) will be manifest fully on
earth. Then earth will be fully
conformed to heaven. [2] p. 96

With a more biblically grounded understanding of heaven in place, let us move to consider the role of humanity and our relationship to earth. When considering earth in light of one's "new" view of heaven it becomes inherent that everything that humanity does matters. More specifically it matters because we are in relationship with the earth. As Middleton informs us, the story of Scripture is one of redemption by God and humanity of all creation; human and non-human. Through the process of redemption God is seeking to restore all of creation, not just humanity.

[1] and [2] J. Richard Middleton. "A New Heaven and a New Earth: The Case for a Holistic Reading of the Biblical Story of Redemption." Journal for Christian Theological Research 11 (2006) 73-96.

See the full article here:

http://www.luthersem.edu/ctrf/JCTR/Vol11/Middleton_vol11.pdf

A Philosophy Shop?

2008-07-08T22:50:00.007-04:00

Yes! A Philosophy Shop. The following is my response to a post of which I have included the link:

http://faithandtreason.com/index.php?option=com_myblog&show=The-Philosophy-Shop.html&Itemid=43

Your comments and ideas resonate with me, and I applaud your mission. Yes, I beleive there is a market for a philosophy shop. To me the ideal philosophy shop would be a pub. Not just your run of the mill pub, a truly authentic European style pub (similar to many found in Great Britain albeit not limited to that region). The beverages would flow from the taps just as freely as the ideas would from our minds and mouths. You could grab a smoke filled booth with C.S. Lewis, and discuss the problem of pain as he puffed on his pipe. Pull up a stool at the bar and throw back a shot of skepticism with David Hume. At a nearby table down a stein with Wittgenstein while giving meaning to your words. All of this takes place in the philosophy shop. Maybe those great thinkers will not physically be there when the shop finally opens, but you will most likely hear their ideas and influences in the endless banter. One key ingredient that will distinguish the philosophy shop from many other supposed wisdom loving shops will be the singing. Every night one song will drown out the drinking and ideas for a few minutes,

The Philosopher's Drinking Song:

Immanuel Kant was a real pissant Who was very rarely stable.

Heidegger, Heidegger was a boozy beggar Who could think you under the table.

David Hume could out-consume Wilhelm Friedrich Hegel, [some versions have 'Schopenhauer and Hegel']

And Wittgenstein was a beery swine Who was just as schloshed as Schlegel.

There's nothing Nietzsche couldn't teach ya 'Bout the raising of the wrist.

Socrates, himself, was permanently pissed.

John Stuart Mill, of his own free will, On half a pint of shandy was particularly ill.

Plato, they say, could stick it away-- Half a crate of whisky every day.

Aristotle, Aristotle was a bugger for the bottle.

Hobbes was fond of his dram,

And René Descartes was a drunken fart. 'I drink, therefore I am.'

Yes, Socrates, himself, is particularly missed, A lovely little thinker, But a bugger when he's pissed.

http://www.youtube.com/watch?v=xQycQ8DABvc&feature=related

A Lament

2008-06-11T22:05:00.002-04:00

LORD, you have known me from my first days,
From the first time that I cried out you heard me.
Now you refuse to lend your ear to my plea.
I can no longer see your plan for me.
When times of great need come to me you are not within distance of my cries.
You allow me to stumble into the darkness and call out in vain.
The measure of my frustration increases,
Now it is I who refuse to call out to you.
All I asked of you was for someone to help me along the way,
A mentor, a teacher;
For more iron to sharpen the iron,
But you refused my request.
Now I am left to struggle on my own,
Turning away from you, increasing my struggles and stymieing my growth.
I had longed to know you and serve you,
But righteousness eluded me and I was unable to be sanctified on my own.
And when I was broken of my own stubborn pride and desires, I called out to you.
Because you did not hear me, my cries were in vain.
I longer care to call out your name.
Will I have to call out and groan for four hundred years,
As the Israelites did in slavery for you to hear me?
Why do you deny me the things that I am passionate about?
If you are a God of justice then how is there unfairness in the world?
How is it that you bless the wicked and deny blessing upon the righteous?
If there is justice within this then I cannot see it.
Show me your will.
Show me your way.
Show me your grace.
Show me your mercy.
Show me your justice.
And now Lord, show me your forgiveness.
Forgive me and love me as you loved your Son.
Restore to me your desires for my heart.
Grant me the honor of relationship with You.
Renew our friendship and give it intimacy.
Allow me to consider your faithfulness in all things.
As you heard the cries of the Israelites long ago,
So also you will hear my plea this day.
You will never forget or forsake me.
Remind me of your awesome presence.
Let me see all the wonders you have provided and allow me to see them clearly.
It is through your grace and love that I have been given life eternally.

- Justin 4/18/2006

Numero Uno

2008-04-21T00:14:00.002-04:00

"To think is to confine yourself to a single thought that one day stands still like a star in the world's sky." - Martin Heidegger

My intentions are to present the numerous thoughts that permeate my mind in prose so that they may not be confined to my being nor stand still like a star in the sky. Rather, I hope my thoughts will be provocative and pervasive so as to move myself and others to action.

Today, I am reflecting on a word, apokatastasis. So often the definitions we contrive fail to render the fullness of a word. Here is an attempt by some to give understanding, if not meaning to the word:

apokatastasis - A Greek word loosely translated as "restoration." In the Old Testament the Hebrew equivalent of the term referred to the return of Israel from exile (see Jer 16.15). In the New Testament apokatastasis speaks of a future time when God in Christ will restore all things in creation according to God's original intention. (italics and bold added)
- Stanley J. Grenz, et al. Pocket Dictionary of Theological Terms. InterVarsity Press, Downers Grove, Ill. 1999: p.13.

I am filled with anxiety as I struggle to find my role in the restoration of creation. There are so many possibilities, so many opportunities. At the same time, there is so little time. How is it that we know when we are truly making a contribution to the restoration process? Perhaps the question is better phrased, why do I feel as though I need to make a "significant" contribution? Then again it must be asked, what is it that I mean by "significant?" Would a Nobel Prize be "significant?" Is feeding the hungry "significant?" Does my notion of a significant contribution entail an end result of human recognition? Should not acts of love and service be carried out in such a way as to not expect any recognition? I do not believe that I have selfish underlying ambitions, rather I believe that I have such a concern for the massive tasks that must be carried out to continue the process of restoration. No, it is not selfish ambition (although one must always be careful to keep such ambitions at bay and not allow them to unknowingly take over your motivations), which is motivation for some, it is a concern for the limited amount of time that I have to make any contribution at all. Frustration grows out of the time constraint because I have not yet found one area to focus my limited time and energy. I see the needs, and the possibilities, however, I have not found the intersection with my own humble abilities to which I can passionately apply myself. The frustration adds to the anxiety because of the time constraints!

Enough of the anxious ramblings, the following posts, will be a series of examinations of my current beliefs. I have not yet examined all of my beliefs in writing, so I am hopeful they will turn out to be coherent!