Several years ago I read a column by Donald W. Haynes — and its content has stayed with me. Haynes used to write a regular “Wesleyan Wisdom” column for the United Methodist Reporter. (I always appreciated what he had to say.)
The one I’m thinking of was titled “Like Wesley, do we seek an ‘inward witness’?” It appeared in November of 2012. It was about the experience of the assurance of salvation. First, Haynes talks about Wesley’s religious life prior to his famous Aldersgate experience. Was he seeking God? Certainly. Was he seeking a holy life? Certainly. Did he have faith? Yes. But, there was a vital and missing element: an experience of inward assurance. It was this that he found at the prayer meeting at Aldersgate. Haynes writes:
Wesley’s doctrine was sound and his self-discipline was exemplary, but he still lacked what Paul called “witness of the spirit.” Wesley admitted later that he did not understand his father, when the old Anglican on his death bed in April 1735 told him that “inward witness” was the “strongest proof of Christianity.”Surely, many of us know how Wesley must have felt. In the years since revival altar calls gave way to confirmation classes, very little has been said in most United Methodist churches about an experience of assurance that one’s sins are forgiven. Evangelical United Brethren and Methodist children once learned a little chorus: “I’ve got the peace that passeth understanding down in my heart . . . down in my heart today.” The second stanza was the same except the last line, “down in my heart to stay.”
How many of us must confess—while we believe that God loves us, that Jesus Christ is the Son of God who died to save us from our sins, that the Bible is the Word of God, and that we are to reach out with deeds of kindness and acts of mercy—we still have a missing link in our relationship with God? Deep in our soul, there is an empty spot which only the Holy Spirit can fill. Is this not the Achilles heel of multiple millions of Christians? Is this not one important clue to the net loss of 650,000 United Methodists already in the 21st century?
I find passages like this some of the most interesting parts of Paul’s letters. Here we see his motives in ministry. Here we see what kept him going. Paul is often very open about his discouragements and failures, as well as his successes. In that regard, I have always found 2 Corinthians interesting as well. Here we get to see the apostle’s motivations, his discouragements, his goals.
In the verses before, he has dealt with more theological issues — though these are issues which have very serious bearing on their lives. He writes to correct misconceptions which have become prevalent in the Colossian church. He believes that ideas influence behavior — and that is why is is so often concerned to correct mistaken theological ideas. (more…)
The opening verses of chapter 3 identify the people against whom Amos is prophesying: “the whole family that [God] brought up out of the land of Egypt.” They are the people that God has especially known. But, their special relationship with God implied a responsibility to live a life that reflected the character of the God who redeemed them.
Now, in verses 3-8, Amos talks about his own role as a prophet.
It begins with a series of cause and effect questions: when you see a certain effect, you can infer its cause? Or, as we might say: “Where there is smoke, there is fire.” They go like this:
- Two people are walking together —> they must have made an appointment
- A lion roars in the forest —> the lion must have caught something
- A bird falls into a snare —> there must have been a trap
- A snare springs up —> it must have taken something
- A trumpet is blown in the city —> the people must be afraid
This is another one of Amos’ rhetorical devices, he is leading up to something — the last cause and effect is a little different: (more…)
The doctrine of Christian Perfection is often understood to be a Wesleyan or Methodist distinctive. It is something that is taught (or at least mentioned — albeit sometimes with embarrassment) in those Christian circles which have been influenced by the teachings of Wesley. It has sometimes been viewed as a Wesleyan oddity — even by those within the Wesleyan tradition itself.
But, I think we need to take a new look at that. Wesley didn’t understand himself to be teaching something new. He understood himself to be re-affirming something taught in the Scriptures and repeated in the teachings of the early Church Fathers. (more…)
We are told in the Gospel of Luke 4:16-19 that when Jesus had opportunity to speak to the synagogue in Nazareth, he read from the scroll the words of Isaiah 61:1-2 and announced: “Today this scripture has been fulfilled in your hearing.” (Luke 4:21). These verses in Isaiah described Jesus’ mission in life.
These ancient words speak to us today of the vocation of the preacher — then and now. When we first come to these verses in the prophecy of Isaiah (or Third Isaiah or whatever his name was) we immediately wonder: who is the prophet talking about? Is this the writer’s mission or is he speaking of someone else? Questions like this might not arise if it weren’t for the fact that the prophecies of the book of Isaiah can be quite mysterious that way. Who is the suffering servant of Isaiah 53? Who is the “servant” of Isaiah 42:1? Who is the figure spoken of in Isaiah 11:2? Who is speaking in Isaiah 48:16? You see what I’m saying.
A List of Scriptures that Teach or Imply that Christian Salvation can be Lost.
WARNING: This is a very long list of Scripture passages, along with some comments from myself and a few historic Bible commentators. Don’t expect to read this straight through in one sitting. (The imagery of salvation being “lost” is also a bit problematic. The idea here is not “lost” in the sense of inadvertently misplaced, but “lost” in the sense of forfeited.) Obviously, these Scriptures are a beginning point for the discussion of these issues. My point is how pervasive this theme really is. Quotes are given from historic commentators with differing perspectives — some Arminian, some more Calvinistic — again, the point is the pervasiveness of this theme.
The Bible warns us time and time again about the danger of falling away from the faith. The following list of Scriptures is by no means complete or exhaustive. Much of the the New Testament can be quoted against the “once-saved-always-saved” doctrine. (more…)
I have previously written about spirituality in what might be called a generic sense: as a human capability. A simple way of understanding the spiritual side of human nature is to see it as the capacity for self-transcendence.
As I say, it is possible to see all of this as “spirituality” in a generic sense. It’s a human capacity.
But, to go further in discussing this, I need to draw on ideas explicitly from Christian theology. At this point, the Christian perspective gives us some help in understanding how human spiritual capabilities connect us with God and with the world around us. The helpful concept in this case is the idea of the Holy Spirit. Our human capacity — and yearning — to reach out beyond ourselves is answered by the reality of God’s Spirit reaching to us. This is only natural to expect. We have an desire to connect with a higher reality than ourselves. Our desire to breathe is answered by the air around us. Our desire for food and water are answered the reality of food and water. Our desire for a connection with God — which would give a framework of meaning to our lives and our moral choices — is answered by the Holy Spirit of God. (more…)
Here is another great video from the Asbury Theological Seminary’s Seven Minute Seminary series. Ben Witherington, Professor of New Testament Interpretation at Asbury Theological Seminary, addresses the often-disputed interpretation (and common misuse) of Romans 7. “Some point to Romans 7 as the proof-text for the saint-sinner paradox, suggesting that if even the apostle Paul struggled with his unrelenting flesh, Christians must face defeat in certain areas of their Christian life as well. On the contrary, Ben Witherington reveals that the ancient context illuminates the text in a way that eliminates Paul as the subject of this passage and paints a more optimistic picture of God’s sanctifying grace.”
[kad_youtube url=”https://www.youtube.com/watch?v=aBXYp7cMblM” width=792 height=546 maxwidth=700 ]
When I was just starting out in Christian pastoral ministry (long ago) I was drawn to the writings of Paul for preaching material. It read more like theology to me — it seemed more about ideas and morality — and seemed a better fit for the needs of a three-point sermon outline. I could simply draw from Paul’s writings my point #1, point #2 and so forth. All my points were Biblical (from my point of view at the time) since they each had a verse or a phrase from one of Paul’s letters attached to them.
What I was missing was that all these assertions Paul makes, all the apparently abstract theology and moralizing, was, in truth, reflection on the life, death and resurrection of Jesus — working out its implications for first century believers. The Epistles must take us back to the Gospels — or else, we are just not getting it. The Gospel message we need to communicate is the story of Jesus. (more…)
I tweet a lot of links and many of them are critical of dictation and inerrancy approaches to the Scripture. I love the Scriptures and I love preaching and teaching the Scriptures, so this may seem strange. In fact, they are closely related to one another. In a sense, I don’t really have an intellectual campaign against Biblical inerrancy — my objections are empirical. My only objection to fundamentalist and inerrancy approaches to the Scriptures is that, in detail, they don’t work.
Recently Greg Carey, professor of New Testament at Lancaster Theological Seminary posted a blog entry entitled “Where Do ‘Liberal’ Bible Scholars Come From?” It’s a good piece, and I think he is making a good point: Bible scholars become “liberal” (to the extent that they do) from reading and studying the Bible. The Bible itself undermines the fundamentalist view of the Bible. Carey writes:
Though I understand it differently, I love the Bible as much as I ever have. I’m just as passionate for Jesus and for the gospel as I ever have been, though I understand them differently too. But I can say this: Reading the Bible is a terrific cure for fundamentalism. That’s exactly how many of us so-called liberal Bible scholars got our start.
Then Peter Enns picked up on this and began a series at his blog: “I was always taught the Bible says X, but I just don’t see it.” (more…)
In the following paragraph from his book Reason for Hope: The Systematic Theology of Wolfhart Pannenberg (1989) Stanley J. Grenz does a good job summarizing some themes in Pannenberg’s view of the final judgement:
On the basis of [the] function of Jesus’ message [as the criterion of God’s judgment] and the New Testament emphasis on the all-encompassing love of God (e.g., Matt. 8:11; John 10:16), Pannenberg asserts that correspondence with the will of God as reflected in Jesus’ proclamation — that is, the command to seek first God’s kingdom and the double command to love — rather than an actual encounter with the Christian message, is the basis of final judgment (Matt. 25:41ff.). The step in this direction is prepared by a thesis, developed in the Christology and ecclesiology sections, that love for others entails participation in God’s love for the world. This understanding of the criterion for judgment means that persons who live in accordance with Jesus’ message will be included in the divine salvation, whereas nominal Christians may find themselves excluded. To the resultant question, If an encounter with Jesus is not the sole condition for salvation, what is the Christian’s advantage? he replies that Christians have the advantage in that they know what the standard of judgment is. Although he emphasizes the universality of the possibility of salvation in this manner and even moves the concept of eternal condemnation to that of a border situation, Pannenberg is unwilling to embrace universalism.
This resonates very well with the sense I remember getting from my initial reading of Volume 3 of Pannenberg’s Systematic Theology.
And, there is so much here to like. (more…)
Well, my summer blogging slump has arrived. I didn’t think it would — but it clearly has. Taking a break from blogging is often a good thing — but I hadn’t thought it would happen this year. We will have to see how it goes.
In other years I’ve had to take a hiatus from updating this blog during the summer. This is because I am busy with other things during the summer — and last year it was because of my struggle with Menier’s Disease. I am much better now, and expect to be able to be more active at this site — but, (as I said) we’ll see how that goes.
I worked outside ar0und the house on Friday last week — which was great, but I think I overdid it. I felt a little dizziness coming on Saturday, and was slightly dizzy on Sunday when I got up. Dizziness is a serious issue with me and I don’t take it casually. Because staring at the computer screen makes me extrememly dizzy when I am in that state, I’ve stayed away from it. So, nothing is “in the pipeline” to be automatically posted this week.
While I expect to post some at the beginning of this week, I will be attending the 2014 Session of West Michigan Annual Conference of the United Methodist Church in the later part of the week. I always look forward to seeing old and new friends there — but I no longer care about the “issues.” The United Methodist Church is, generally speaking, in a very bad place — aging, declining, and fractured over sexuality issues. It may not be possible to pull it out of self-destruct mode. I know I can’t help much. Nonetheless, I love the Wesleyan tradition and appreciate the many people who are faithfully serving within the denomination. (more…)
John Wesley saw the Methodist movement as a return to the original life & faith & experience of Christianity. He wanted to return to the faith of the apostles and the early church — to find that same dynamic quality of faith and life that the early Christians had. So, Scripture had a place of central importance in Wesley’s teaching and preaching.
In Wesley’s view, devotion to the teachings of the Scripture is absolutely essential for the task of keeping and renewing the Christian faith.
So, in light of this, I’ve gathered together on this page everything substantive that John Wesley said about the Bible. I have not attempted to “tone down” or alter any of his opinions — though I have updated the language in the first quote. My goal here has been completeness.
Yes, there is some room for argument about what he may have meant by some of these remarks — of course. And, I certainly wouldn’t say the man was in any way infallible.
But, here is what he actually said. (more…)
The themes in this section of the Gospel of John resonate well with the themes I am often addressing at this web site. Jesus calls his followers into a life of obedience — and promises the power and presence of the Holy Spirit to them.
In the Gospel of John, we see Jesus preparing his disciples for the days to come with a long discourse: it begins in Chapters 13 and runs through chapter 16, with a closing prayer added in chapter 17. The passage under discussion today is just a brief snippet from that longer discourse.
This passage is memorable because in contains of the promise of the Holy Spirit. But, it is framed on either side by a challenge to keep Christ’s commandments. (more…)
יִשְׁלַח מִשָּׁמַיִם וְיוֹשִׁיעֵנִי חֵרֵף שֹׁאֲפִי סֶלָה יִשְׁלַח אֱלֹהִים חַסְדּוֹ וַאֲמִתּוֹ
“He will send from heaven and save me, he will put to shame those who trample on me. Selah. God will send forth his steadfast love and his faithfulness.” (NRSV.)
Recently I posted some thoughts about the first phrase in this Psalm: “[God] will send from heaven and save me….”
The next phrase (“he will put to shame those who trample on me”) points up one of my long-standing problems with the Psalms.
When I first began to read the Psalms, as a young man, I was put off by the recurrent theme of “enemies.” Praying to God in the midst of confusion and need I could understand. Praying to God in times of distress and suffering I could understand. But, the frequent and recurrent theme of persecution by enemies was something with which I could not connect.
Or, maybe I just didn’t want to connect with it. (more…)