Everything was created through him;
nothing—not one thing!—
came into being without him.
What came into existence was Life,
and the Life was Light to live by.
The Life-Light blazed out of the darkness;
the darkness couldn't put it out.
John 1:1-5 (The Message)
The discovery of what is apparently an entirely new form of life -- a bacteria based on toxic arsenic rather than phosphorus, one of the six building blocks of all life on Earth -- has set the scientific world abuzz, prompting White House inquiries to NASA and threatening to upend longstanding beliefs about biology.Oddly enough, reading this, I didn't come to the same conclusion of Mr. Niose. What that does mean, however, is that I have a different view of how God can work in the world.
But some say the announcement also signals an end to religious faith, or at least the beginning of the end, because it implies that life can spring forth unexpectedly on Earth or even on other planets, and in unexpected forms -- developments that seem to run counter to literal readings of biblical creation accounts.
"The polite thing to say is that discoveries such as this don't really impeach the credibility of established religion, but in truth of course they really do," David Niose, president of the American Humanist Association (AHA), a leading secularist organization, said of this week's revelations about the microbes discovered in Lake Mono in California.
"The fact that life can spring forth in this way from nature, taken in context with what else we've learned in recent centuries about space and time, surely makes it less plausible that the human animal is the specially favored creation of all-powerful, all-knowing divinity," Niose said.
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"Run like you've never run before"
This was published at Out of Ur blog; it is now edited for a new day.
Somewhere between 6pm and 8pm, Central Time, on November 2d, 2010, the eschatology of American evangelicals will become clear. If a Republican (or a Tea Party candidate) wins and the evangelical becomes delirious or confident that the Golden Days are about to arrive, that evangelical has an eschatology of politics. Or, alternatively, if Democrat wins and the evangelical becomes delirious or confident that the Golden Days are about to arrive, that evangelical too has an eschatology of politics. Or, we could turn each around, if a more Democrat oriented evangelical becomes depressed and hopeless because a Repub wins, or if a Republican oriented evangelical becomes depressed or hopeless because a Dem wins, those evangelicals are caught in an empire-shaped eschatology of politics.
I can’t imagine 1st Century Roman Christians caught up in some kind of hope whether it would be Nero or Britannicus who would succeed Claudius.
Where is our hope? To be sure, I hope our country solves its international conflicts and I hope we resolve poverty and dissolve our educational problems and racism. But where does my hope turn when I think of war or poverty or education or racism? Does it focus on my political party? Does it gain its energy from thinking that if we get the right candidate elected our problems will be dissolved? If so, I submit that our eschatology has become empire-shaped, Constantinian, and political. And it doesn’t matter to me if it is a right-wing evangelical wringing her fingers in hope that a Republican wins, or a left-wing evangelical wringing her fingers in hope that a Democrat wins. Each has a misguided eschatology.
Now before I take another step, it must be emphasized that I participate in the election; and I think it makes a difference which candidate wins; and I think from my own limited perspective one candidate is better than the other.
But before I take the next step I’ll say this: if our candidates lose won’t make one bit of a difference for our obligation to follow Jesus today. Not one bit.
Participation in our election dare not be seen as the lever that turns the eschatological designs God has for this world. Where is our hope? November 2 may tell us.
What I hope it reveals is that:
Our hope is in God. The great South African missiologist, David Bosch, in his book Transforming Mission impressed upon many of us that the church’s mission is not in fact the church’s mission but God’s mission. Our calling is to participate in the missio Dei, the mission of God in this world. So, at election time we can use the season to re-align our mission with the mission of God. Therein lies our hope.
Our hope is in the gospel of God. God’s mission is gospel-shaped. Some today want to reduce gospel to what we find in 1 Corinthians 15:1-8, while others want to expand it to bigger proportions, we would do well at election time to re-align ourselves once again with the gospel as God’s good news for our world. Therein lies our hope.
Our hope is in the gospel of God that creates God’s people. God’s gospel-shaped mission creates a new people of God. In fact, the temptation of good Protestants to skip from Genesis 3 (the Fall) to Romans 3 (salvation) must be resisted consciously.
We need to soak up how God’s gospel-shaped work always and forever creates a gospel people. The first thing God does with Abraham is to form a covenant people, Israel, and Jesus’ favorite word was “kingdom” and Paul was a church-obsessed theologian-missionary. Herein lies the challenge at election time.
We are tempted to divide the USA into the good and the bad and to forget that the gospel has folks on both sides of political lines. Even more: we are tempted to think that the winners of the election are those who are blessed by God when the blessing of God is on God’s people. God’s gospel-powered mission creates a new people, the church, where we are to see God’s mission at work. Therein lies our hope.
Our hope is in the gospel of God that creates a kind of people that extends God’s gospel to the world. Chris Wright’s big book, The Mission of God, reminds us that election is missional: God creates the people of God not so the people of God can compare themselves to those who are not God’s people, but so that God’s people will become a priesthood in this world to mediate the mission of God, so that all hear the good news that God’s grace is the way forward.
Our hope is in God’s mission in this world, and that mission transcends what happens November 2d.
Psalm 27:4 (TNIV)One thing I ask from the LORD,this only do I seek:that I may dwell in the house of the LORDall the days of my life,to gaze on the beauty of the LORDand to seek him in his temple.
Let’s summarize what I’ve covered so far.Before I talk about some of the helpful applications of this theology, I want to acknowledge the obvious: the Bible is written in covenantal language which is generously transactional. Because the Bible is a historic, temporal narrative written in a mixture of points of view- some divine, some human- transactional language is not surprising.
- I’m questioning whether Christianity is a religion of transactions with God, particularly transactions where our actions are the primary reason God acts or responds.
- I believe the Gospel doesn’t proclaim a transactional “contract,” but a new order where the sovereignty of God expressed through the Lordship of Christ is the ultimate reality of the universe.
- The incarnation and death of Jesus are sacraments in which we see and experience the reconciling forgiveness and mercy of God for a fallen creation, and particularly for sinners. Reality itself is sacramental, as is the focused life and worship of the church. These sacraments proclaim to us the eternal, gracious mediation of Jesus.
Let everyone be subject to the governing authorities, for there is no authority except that which God has established. The authorities that exist have been established by God. (Romans 13:1 TNIV)Then I hear of the pastor who is praying for President Obamas death (an extreme case but...). I also hear conservatives who call themselves Christians who are also quite outspoken about the president. How is this any different than David's situation. These people believe that somehow, what is in their best interest is in danger so they slander and defame the man in the office. A man that, if I read the passage above correctly, God appointed.
“I am the Good Shepherd. I know my own sheep and my own sheep know me. In the same way, the Father knows me and I know the Father. I put the sheep before myself, sacrificing myself if necessary. You need to know that I have other sheep in addition to those in this pen. I need to gather and bring them, too. They’ll also recognize my voice. Then it will be one flock, one Shepherd. This is why the Father loves me: because I freely lay down my life. And so I am free to take it up again. No one takes it from me. I lay it down of my own free will. I have the right to lay it down; I also have the right to take it up again. I received this authority personally from my Father.”
When the people heard the thunder and the loud blast of the ram’s horn, and when they saw the flashes of lightning and the smoke billowing from the mountain, they stood at a distance, trembling with fear.
And they said to Moses, “You speak to us, and we will listen. But don’t let God speak directly to us, or we will die!”
“The Lord spoke these words to all of you assembled there at the foot of the mountain. He spoke with a loud voice from the heart of the fire, surrounded by clouds and deep darkness. This was all he said at that time, and he wrote his words on two stone tablets and gave them to me.
“But when you heard the voice from the heart of the darkness, while the mountain was blazing with fire, all your tribal leaders and elders came to me. They said, ‘Look, the Lord our God has shown us his glory and greatness, and we have heard his voice from the heart of the fire. Today we have seen that God can speak to us humans, and yet we live! But now, why should we risk death again? If the Lord our God speaks to us again, we will certainly die and be consumed by this awesome fire. Can any living thing hear the voice of the living God from the heart of the fire as we did and yet survive? Go yourself and listen to what the Lord our God says. Then come and tell us everything he tells you, and we will listen and obey.’
Moses continued, “The Lord your God will raise up for you a prophet like me from among your fellow Israelites. You must listen to him. For this is what you yourselves requested of the Lord your God when you were assembled at Mount Sinai. You said, ‘Don’t let us hear the voice of the Lord our God anymore or see this blazing fire, for we will die.’
I just read an essay on Jesus “absorbing the wrath of God” on the cross. It almost made me throw up. With such ease and passion and not a little patronizing the writer split Jesus’ Father into two different persons, and then ripped the Father-Son relationship apart, apparently without even knowing it, or caring. What madness. I suppose the Holy Spirit just stood there dazed wondering whose side he was supposed to join. There is something sinister about the need to have the Father vent his rage upon his own Son. And even more so when one then tries to call such an act “glorious grace.” But punishment is not forgiveness, and murder is not grace, and Jesus did not suffer the wrath of his Father, and the Holy Spirit was not torn between two lovers.
“Behold, we are going up to Jerusalem; and the Son of Man will be delivered to the chief priests and scribes, and they will condemn Him to death, and will hand Him over to the Gentiles to mock and scourge and crucify Him, and on the third day He will be raised up.” (MT 20:18-19)
It was the human race—not the Father—who condemned his Son. We cursed him. We poured our scorn, our wrath, our rage upon Jesus. We murdered him. And Jesus deliberately submitted himself to us and to our bizarre wrongheadedness. He bore our wrath. He suffered our enmity and died in the arms of our scorn. And he was not alone. His Father and the Holy Spirit were with him. And that is just the point. In the murder of Jesus the life of the Father, Son and Spirit found its way into our greatest sin—and overcame it. The cross is not about Jesus being forsaken by his Father; it is about the Father’s Son incarnate and the One anointed in the Holy Spirit submitting himself to the darkness of the human race, and thereby establishing a relationship with us as gross sinners. In the genius of the blessed Trinity our rejection and murder of Jesus were turned into the ultimate act of acceptance and embrace. In the murder of Jesus the blessed Trinity was “absorbing the wrath of the human race,” thereby forming oneness with us in our sin, and including us in Jesus’ relationship with his Father in the Holy Spirit. That is glorious grace, and forgiveness, and atonement, and real reconciliation, and love, and holiness, and right relationship, and mercy, and judgment.
Thank you Father, Son and Spirit for loving us beyond our wildest dreams.
Legalism is any practice or belief that is added to the gospel that compromises the sufficiency of Christ as Savior and jeopardizes the adequacy of the Spirit in moral guidance.The question we should be asking ourselves, then, is "What sorts of legalism do I practice? Where do I add to the gospel of Christ?".
Legalism then is the charge against you or me, often sensed at the deepest level, that we are not accepted by God in Christ and indwellt by the Holy Spirit.
If I speak with human eloquence and angelic ecstasy but don't love, I'm nothing but the creaking of a rusty gate. If I speak God's Word with power, revealing all his mysteries and making everything plain as day, and if I have faith that says to a mountain, "Jump," and it jumps, but I don't love, I'm nothing. If I give everything I own to the poor and even go to the stake to be burned as a martyr, but I don't love, I've gotten nowhere. So, no matter what I say, what I believe, and what I do, I'm bankrupt without love. 1 Corinthians 13:1-3
My beloved friends, let us continue to love each other since love comes from God. Everyone who loves is born of God and experiences a relationship with God. The person who refuses to love doesn't know the first thing about God, because God is love—so you can't know him if you don't love. 1 John 4:7-8 (The Message)Love for others is really the measure of our faith and our knowledge of God.
14 “And in the future, your children will ask you, ‘What does all this mean?’ Then you will tell them, ‘With the power of his mighty hand, the Lord brought us out of Egypt, the place of our slavery. 15 Pharaoh stubbornly refused to let us go, so the Lord killed all the firstborn males throughout the land of Egypt, both people and animals. That is why I now sacrifice all the firstborn males to the Lord—except that the firstborn sons are always bought back.’ 16 This ceremony will be like a mark branded on your hand or your forehead. It is a reminder that the power of the Lord’s mighty hand brought us out of Egypt.”
8 Tie them to your hands and wear them on your forehead as reminders. 9 Write them on the doorposts of your house and on your gates.Both these passages refer to the Israelites exodus from Egypt when, (reader digest version) the last plague kills the first born of all the Egyptian livestock and children. The nation of Israel was spared the plague by following the commands that became The Passover.
16 He required everyone—small and great, rich and poor, free and slave—to be given a mark on the right hand or on the forehead. 17 And no one could buy or sell anything without that mark, which was either the name of the beast or the number representing his name. 18 Wisdom is needed here. Let the one with understanding solve the meaning of the number of the beast, for it is the number of a man. His number is 666.From what I understand, the experts tell us that Revelation is written in an apocalyptic style of writing. John's writing here is supposed to do several things:
22But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23gentleness and self-control. Against such things there is no law.
Honest disciples gulp rather than gargle at the fountain of knowledge. Life is filled with difficult questions. If disciples are not as wise as Solomon, they are at least honest about not having all the answers.
Between this quote and the ones I posted here. I am becoming cautious about someone who does seem to "know it all" and am becoming more receptive to those who have a calm uncertainty.
As Moses found out on the peaks of Mt. Sinai, the closer he journeyed to God the more he was enveloped in mist and unknowing. As Aaron found out at the foot of Mt. Sinai, the farther people journeyed from God the more they became certain of what God looks like and cast the golden calf
Pilgrim people are a learning people, disciple means learner…
Perichoresis is a Greek term used to describe the triune relationship between each person of the Godhead. It can be defined as co-indwelling, co-inhering, and mutual interpenetration. Alister McGrath writes that it "allows the individuality of the persons to be maintained, while insisting that each person shares in the life of the other two. An image often used to express this idea is that of a 'community of being,' in which each person, while maintaining its distinctive identity, penetrates the others and is penetrated by them."
Ignorance does not result from what we don’t know! Ignorance results from what we think we do know—but don’t! Most ignorant people are, in fact, quite certain. “Holy innocents” just don’t know. And what is so wrong about that?The second is from Randall Arthur:
Spiritual Maturity is moving from confident arrogance to thoughtful uncertainty.I have seen a lot of people who are quite certain of what they know or believe. I have found, as I wander down the road of life that the air of certainty starts to make me nervous.
Before they had gone to bed, all the men from every part of the city of Sodom—both young and old—surrounded the house. They called to Lot, "Where are the men who came to you tonight? Bring them out to us so that we can have sex with them."
Lot went outside to meet them and shut the door behind him and said, "No, my friends. Don't do this wicked thing. Look, I have two daughters who have never slept with a man. Let me bring them out to you, and you can do what you like with them. But don't do anything to these men, for they have come under the protection of my roof."
"Get out of our way," they replied. "This fellow came here as a foreigner, and now he wants to play the judge! We'll treat you worse than them." They kept bringing pressure on Lot and moved forward to break down the door.
" 'Now this was the sin of your sister Sodom: She and her daughters were arrogant, overfed and unconcerned; they did not help the poor and needy. They were haughty and did detestable things before me. Therefore I did away with them as you have seen...' "
I've been reading an interesting book called "The Misunderstood God: The Lies Religion Tells About God" by Darin Hufford. His premise is that if God is Love (1 John 4:7-8) what does that mean.Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It does not dishonor others, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres.
