History versus Theological Intent

that's what my essay's on. i've done 8hrs of reading thus far, still not sure what my question is asking.*

but i keep coming back to Spike Milligan's introduction to his ground-breaking memoir, Adolf Hitler: My Part in His Downfall.

“Of the events of the war, I have not ventured to speak from any chance information, nor according to any notion of my own. I have described nothing but what I saw myself, or learned from others of whom I have made the most careful and particular inquiry”.
          Thucydides, Peloponnesian War.

“I’ve just jazzed mine up a little”.
          Spike Milligan, WWII.

so is that what the evangelists have done? just jazzed it up a little?
are they historical fictions? are they based on a true story?

does it matter - it's all about faith, the Christ we apprehend by faith. but what's the point of a faith approachable only in a mythical fable?

* i mean, i do know what it's asking, the question is: The historicity of the synoptic gospels is compromised by their theological intent. discuss. i just don't know what it's asking. that's all.

'supdate

if you've been grieving my blogospheric absence, let me fill you in on where i've been:

nowhere really – just busy!

i stepped in at the last minute to do a sermon on prayer, a great time - though not long enough - to think through whether i really do value prayer or not.

essay on Isaiah 26 was great fun, but took waaaaay too long - i spent 2 and a half weeks working on the Hebrew, and only a couple of days looking at the theological issues surrounding it.

next on the list was exam fun and games - philosophy was first, and then Church History (European Reformation).

the mayhem was broken up with a weekend camp for SWAC youth, where i had the honour of talking through 2 Peter with them.

i arrived back in time for my New Testament exam, translating and exegeting 2 passages from John 7:29-31 and John 1:11-13. it was good fun, but there was a little too much winging-it, not quite enough knowing-what-on-earth-i'm-talking-about.

i arrived back yesterday from speaking at a vision valley snow camp on the two sons in Luke 15. it was a great couple of days, very tiring, but an awesome opportunity to share the reckless love of our heavenly father with some young people who may not have heard of it ever before.

anyway, i'm off to Gradcon in a couple of days, i just need to knock this essay on the head before then!

anyway, that's where i've been. i hope you've been well too, dear reader.

speak soon,
D5

a mighty fortress

just tidying up an article on Christianity - Club or Kingdom?

thinking about it, i've found it hard to get the jilting tune of Luther's Ein' Feste Burg ist unser Gott (english title: a mighty stronghold is our God)

here's the first verse:

Ein’ feste Burg ist unser Gott,
Ein gute Wehr und Waffen;
Er hilft uns frei aus aller Not,
Die uns jetzt hat betroffen.
Der alt’ böse Feind,
Mit Ernst er’s jetzt meint,
Gross’ Macht und viel List
Sein’ grausam’ Ruestung ist,
Auf Erd’ ist nicht seingleichen.

words and music: Martin Luther, 1521?

just checked wikipedia - tells me this song was sung by the German princes at the 1530 Augsburg Diät - you can see how it would have been a good reinforcement!


i'm trying to think of a way to link this picture i took of a fenced-off opera house during the APEC protests a couple of years ago, but i'm failing. i like the photo tho - trying to protect the poor citizens from the scary opera house, were they? protecting us from the nasty politicians? who knows.

kauf die zeit aus

'make the most use of your time', or better, 'buy up the time', 'kauf die Zeit aus', or 'τὸν καιρὸν ἐξαγοραζόμενοι'

at the moment this seems like a hard thing to do. i don't actually feel like i have any time to make the most of, even though i finished my last exam yesterday (yay!).
i'm booked out for most of the holidays, all with good things, but on top of it all, i must attend a jury preselection trial on monday, for a potential 12 week trial, clearly impossible for me to do. this is my third jury duty call up, the first was during Orientation Week at uni, the key time in the uni-ministry year. the second was during Mid-Year-Conference, ditto. so kind people wrote letters for both of these and i didn't have to attend. but i was told i must attend and try my luck.

i spend all my spare time thinking about how nice it would be to have spare time, but also that i'm really enjoying how much i am doing. but what i really should be doing is as above; Colossians 4:5.
(i also need to remember what i preached on the weekend, that (2 Peter 3:9,15) God's patience means salvation, we have what time we do for a purpose.

my good friend Michael Morrow has written a good song on this, 'let us tell of his great love, he will come, for his patience means salvation'. buy it here. you can also hear another good friend's band, garage hymnal, have a crack here. the song, btw, is 'we belong to the day'. good stuff.

Calvin on the Lord's Supper

something that struck me about this document (which i've summarised below) is just how unlike himself Calvin is here - i feel like i've been reading Luther! How i wish he had've stopped at one of his earlier editions of his Institutes - when concise he is a pleasure to read! [incidentally, his earliest edition (1536) of his Institutes was only 50pp - my copy of his 1559 edition runs to 1521pp!]

and it's also like he just couldn't get around to writing this letter - it was really in 1529 (Marburg Colloquy) and 1530 (Diet of Augsburg) when this issue came up, particularly in point 5 where he explains the disputes between protestants on the matter.

Short Treatise on the Holy Supper
of our Lord Jesus Christ

            John Calvin, 1541

Why did he write it?
‘It is a very perilous thing to have no certainty on an ordinance, the understanding of which is so requisite for our salvation.’

1. Why Instituted? (3-6)
   just as in Baptism we enter into a new family
   so the Word nourishes children
   BUT due to our weakness*, a visible sign is required → Bread and Wine
   • it Signs and Seals Promises with certainty
   • that we might rejoice and praise
   • to lead us to holiness, innocence and brotherly charity
   
   
2. Fruit and Utility (7-19)
   • a mirror of Jesus’ death and ascension
   • Jesus and all his promises are found in the supper
   • receive the supper that we might receive the benefits & the benefits are only found there
   • Christ is offered to us there that we might possess him
   • spur to holiness and charity
   
   
3. Correct Use (20-32)
   • repentant
   • as saved sinners
   • unified
   • hungering
   
   
4. Errors (33-52)
   • not a sacrifice we make but one that has been made
   • no such thing as transubstantiation
   • not to be worshipped
   • not a Jewish festival
   • not in the bread alone but in both elements do we receive the benefits
   
   
5. Divisions (53-60)
   Luther is interested in holding onto Jesus’ words
   Zwingli & Œcolompadius are against idolatry, thus emphasis on signs
   → Neither listen to where the other are coming from

Big Picture:

• Jesus isn’t contained in a piece of bread (despite the jaffles you can buy on ebay with pictures of jesus - scroll down!)
  
• Don’t knock the efficacy of the Lord’s Supper

* by weakness i take it he means more our mortality than our sinfulness, although his inherent dualism means these are a little too closely linked for my liking

does social action save?

at bible study on wednesday we looked at Matthew 5:13-16; the metaphor of unsalty salt being trampled underfoot was quite frightening, and had a completely opposite effect to the reassuring metaphor of light on a hill - we were encouraged to be lights, but warned against being flavourless salt.

we then went on to read Matthew 25:31-46, which Tim Keller picks up in the Prodigal God (which i finished last night). he says

There is no contradiction to what we have heard from Jesus in the Parable of the Prodigal Son. He is not saying that only the social workers get into heaven. Rather, he is saying that the inevitable sign that you know you are a sinner saved by sheer, costly grace is a sensitive social conscience and a life poured our in deeds of service to the poor. p112

i should mention, we started out by reading Amos 5, and i just kept thinking, 'we're gonna get so hammered for this'. to define 'we', 'hammered' and 'this' in reverse order,

• this = turning aside the needy (Amos 5:12), taking pride in our buildings of stone and the ceremonies that go within them (Amos 5:21)
  
• hammered = the day of the Lord for such as these will be darkness and not light (Amos 5:18)
  
• we = pretty much all western Christians

i might add, the sunday morning before this i visited a well known church and saw a hapless welcomer faced with a homeless man joining church that morning. they didn't say 'welcome, please take a seat, would you like a glass of water, meet gerald, one of our regulars', but 'can i help you?'

James would have welcomed him with open arms, walked him up the front, kicked one of the regulars out of their personalised pews and sat this man down there so he had every opportunity to hear of the healing words of a loving God (James 2:1-7).

Isaiah and annihilationism

well, i was surprised to find Isaiah's view of the afterlife is that Sheol, the place of the dead, will be annihilated.

Isaiah 25:7-9

7 And he will swallow up on this mountain
the covering that is cast over all peoples,
the veil that is spread over all nations.
8 He will swallow up death forever;
and the Lord GOD will wipe away tears from all faces,
and the reproach of his people he will take away from all the earth,
for the LORD has spoken.
9 It will be said on that day,
“Behold, this is our God; we have waited for him, that he might save us.
This is the LORD; we have waited for him;
let us be glad and rejoice in his salvation.”

my thesis was essentially that Sheol is the place of both the just and the unjust, but the righteous are not 'natural' residents - as death is a curse, and to be dead, to be in the place of the dead, in the company of the wicked (who are rightly there) is not something that will be eternally countenanced there.

as we meet the rightful inhabitants of the underworld in Isaiah 26:12-19 (esp. 14,19), the OT version of ghosts or ghouls, the Rephaim, we see that they, and their dwelling place, the land of the Rephaim will both be destroyed, and the righteous will be freed.


this understanding came as i worked on my structure a little more, coming up with:

12 Yhwh’s great deeds
13     Others try to destroy us – we will remember you
14           The dead will not rise*
      Others will be destroyed by you – they won't be remembered
15 Yhwh's great deeds

16 Yhwh brings man down
17     Pregnant writhing
              That was us
18     Pregnant writhing
 Man is brought down

19 Your dead will rise
        They'll rejoice
        They'll be sustained
  But their dead won’t rise*

*14 this includes the dead and the rephaim
*19 lit, 'you will cause the land of the rephaim to fall'


so the hope is a positive one for Israel. the rescue and restoration of the righteous, but and end to the wicked dead, the underworld and all that is associated with it. i'm not sure to what extent this rules out a new testament understanding of the underworld, but until i get my essay back i'll stick with this reading of Isaiah!

enjoy the pic if you're into hebrew at all:

(i think you're supposed to click to enlarge)

Isaiah 26 Chiasm

so i have this essay, right, on Isaiah 26:12-19 and what it contributes to an OT theology of the afterlife. i still have no idea of the answer, but i think i've found some more chiasms!

12   God's great deeds
13           Others may take your place - we will remember you
14           Others will be punished - they won't be remembered
15   God's great deeds

16   God brings man down
17           Pregnant writhing
                      That's us
18           Pregnant writhing
     Man is brought down

19   the dead will rise
          they'll rejoice
          they'll be sustained
      the dead will rise

and 19a is even a little chiasm of its own (will live - your dead, my corpse - will rise i.e. A-B, B-A).

BUT WHAT DOES IT ALL HELP ME?

i don't think i need to talk about the chiastic structure - it doesn't change the argument one way or the other as regards the afterlife, so i'm not quite sure what to do with it all!

music and moving

a long time ago (my first post) i wrote about time, where we think it's heading and how that affects how we live today (i may not have mentioned all that but it's there implicitly).


so what does music say about time? Russell Rook writes

"Eschatologically speaking, music seems capable of conveying our greatest hopes and most terrible fears. It can transport us from the heights of heaven to the gates of hell."139*

reflecting on the type of music i like depending on my mood, this chapter has been really helpful.

because repetitive music (i like repetitive music, i like repetitive music) is about escapism - that time is cyclical, that there is no eschaton, that we all just keep going around and around with no consequences, as eagle eye cherry so well put it:

Go on and close the curtains
cause all we need is candle light
You and me and a bottle of wine
going to hold you tonight
Well we know I'm going away
and how I wish, I wish it weren't so
So take this wine and drink with me
let's delay our misery

Save tonight
and fight the break of dawn
Come tomorrow
tomorrow I'll be gone

there is a deep need in us for escapism, for forgetting that tomorrow will come with all its consequences. and it makes sense then that repetitive music is escapist, in popular music, and in Christian music also. anyone who has heard a group singing the chorus to 'How Great is our God' for an hour (as i heard a couple of years ago) has to question whether they are actually looking forward to Jesus' return.

but the Christian's hope is not escapist - it is towards a renewal of this earth, a restoration of justice and peace and true kingship under God's anointed king. platonic escapism that is so ingrained in so much Christian music is nothing more than a gnostic mysticism. we want to praise God with our songs, but that doesn't mean ceasing to exist as we lose ourself in the brahmanistic pantheism repetitive music encourages.

*Russell Rook, 'In God's Good Time', 138-148 in Stephen Holmes and Russell Rook, What are we waiting for? Christian Hope and Contemporary Culture. Bucks, UK: Paternoster, 2008.

Prayer as Mission

to my surprise they decided to put last week's talk on prayer on the web


24 May 2009 Promoting Jesus :: Our prayers Matthew 9:35-10:5

feedback was:

you were positive, encouraging us to pray, and showing that it's a great and powerful thing because we have a great and powerful God

some good catch phrases (something i've been encouraged to do)

you didn't link that well

you didn't think about biblical theology
good to get feedback. even better to get feedback that pushes you on (as opposed to bemusing/befuddling you!)
cheers guys

feedback welcome
warnings as per last time

Set List

Walk to Beautiful Fundraiser - 28/5/09

1. All Blues
   
2. Blue Bossa
   
3. I'm Beginning to see the Light
   
4. Nature Boy
   
5. Autumn Leaves
   
6. Satin Doll
   
7. Mercy Mercy Mercy
   
8. Chamæleon

let's see how many we get thru.

any requests for other songs to play on our international tour (assuming recording companies sign us up as a result of tonight)?

(if you haven't got tix yet you're too late - they're all sold out. how much that's due to the pulling power of duck5.blogspot.com and how much that's due to the movie and the cause will be told at 7:15 or 8 - the movie starts at 8.)

the basis for blogging

on monday there was a flotilla of bloggers (not sure of the collective noun) - mark justin michael craig george and karen (erro turned up 20min after the advertised finish time - i don't think that counts as attending. not really). (i think mark has the blog links all set up).

conversation started by thinking about 'why blog?'; it turns out for quite varied reasons.

• some as a postcard to home,
• others don't blog so much as comment,
• some i know use their blog as a prayer letter,
• others are using each post as a chapter for a book or a hoped-for book,
• some want to challenge world-views by being provocative and testing how far they can push the boundaries,
• there are blogs that are a window into a soul - or a magnifying glass, bringing you closer than you ever could be meeting them in person,
• there are comedians,
• agony aunts,
• artists,
• film/art/music critics,

i could go on.

in this 259th post, i wonder why i blog, and i think it's the same as when i began:

writing something down in public place (on a wall, on the internet) is both cathartic and stimulating. as opposed to writing an invariably unpublished letter to a newspaper, or a song that is never sung to anyone, or a play that is never performed (all of which i've done), even if noone ever says anything (comments, scibbles it out, yells at you, doesn't speak to you), at least it's out there. you've said 'this is what i'm thinking about this at this stage of my thought life. i think this is a fair presentation of it. if you want to say anything, please do, but you don't have to.'

i think that's it. but enough about me, why do you think i blog?

religious? moi?

i listen to the radio a bit. mostly to 702 ABC Sydney. they often have interviews with various people, and they often get asked the 'so are you religious?' question.

and i can't remember yet hearing anyone say 'no'. and this frustrates me. partly because making up your own religion doesn't make you religious; if anything it says you're deluded. secondly because being superstitious about which sock you donn first does not equate with trusting that your eternal salvation is in the hands of something or someone greater than yourself.

but i think the final reason i find such a response so frustrating is that i spend so much of my time trying to explain that i'm NOT religious, that Christianity is a-religious, that Jesus didn't spend much time going around exonerating the religious leaders of his day, rather hammered them for being false shepherds, hired men, duplicitous wolves. i therefore go to great lengths explaining the difference between following Jesus and religion.

am i right to do this? or in this culture of postmodernity does everyone have the right to determine for themselves what religion entails?

sermon downloads a plenty

if you don't find my voice whiney, nasal, dull, or patronising, you may be tempted to listen to some of my sermons which are available to download.


09 Mar 2008 Grace that Works Philippians 2:12-30
    i particularly liked the way Daniel 12 helped us think through what this meant.

15 Jun 2008 Between A Rock & A Hard Place Exodus 16-17
    i tried something quite different here - i tried to start with the OT, jump to the NT and explain how that increased our understanding of what is going on in the OT. i wanted to get away from the 'here's the OT, but don't worry about that so much: here's where it points to in the NT' - as if there were no value in it of itself, as if the OT were only of value for showing us the NT. tell me if you think it worked!

20 Jul 2008 The King with Authority Luke 4.1-13
    how to do a sermon on Isaiah 61 without really going there properly

11 Jan 2009 The Blessing of Forgiveness Psalm 32
    interestingly, i did a sermon in October on Matthew 18 also on forgiveness (the guest speaker in the evening is the one who made the web page, mine obviously didn't make the cut), so i really enjoyed having a second dip into this really tough topic.

19 Apr 2009 The value of wisdom Proverbs 1-3
    an introductory sermon on the prologue to Proverbs, focussing on ch3

i'm also on tonight, talking about prayer as mission, but the boss is speaking (as i write this!) on the same topic: i'm assuming i won't make the cut, but thinking about how our prayers promote the gospel has been quite rebuking for me as i think through it. perhaps i'll post some thoughts on it sometime.

UPDATE:

24 May 2009 Promoting Jesus :: Our prayers Matthew 9:35-10:5
    trying to think through where prayer fits in in promoting the gospel. i wonder where you might have gone, what you would have emphasised, whether you would have done a bit more of a systematic theology of prayer.

a new reading group

a friend has asked if i want to come along to an LXX (the greek translation of the hebrew scriptures) reading group.
cool!
apparently only few are christians; most are jewish, trying to get a different perspective on their scriptures.


i've never made much effort to get into the septuagint, except to have a look when the hebrew just seems wacky.
unfortunately whenever i think that the LXX will fix it up, it generally doesn't.
some things have been quite interesting however, such as in Deuteronomy 30:14(13)

ESV: But the word is very near you. It is in your mouth and in your heart, so that you can do it.
LXX: The word is very near to you, in your mouth, and in your heart, and in your hands to do it.

so it's actually just making a bit clearer that doing it (the commandment that Yhwh commands Israel) isn't just about your words or your thoughts but your hands - something that could actually be implicit in the 'do it' - indeed the LXX could be a little tautologous by adding that. although at the very least poetically, it's good to have 'mouth, heart and hands' - a real sense of completeness.

anyway, that's on tomorrow. no idea how it'll go. but do pray that some great conversations may come out of it as we chat about how God reveals himself in his Word.