Links from the last few days:
According to Dr Scaer, the most common way people join the Church is that someone invited them. Guess what? If church sucks, people don’t invite others. They don’t think “Man, my friends have got to be here for this!” They think “Well, I might as well keep going here.” So here’s a fun list that can work for all denominations!some of the things that he dislikes about the PCA worship that he has experienced.
Leithart argues that the way that Christians often characterize our struggle with the world is deficient. We tend to think primarily in terms of a struggle of ideas. However, the battle is, more often than not, a struggle of desire. As René Girard has argued desire is mimetic, and the world is consistently tempting us to model our desires after its pattern.
This is where the church comes in. If the battle we face in the wider culture were merely a matter of ideas and thoughts, then we might be able to withstand the onslaught of bad ideas on our own. We might be able to fill our minds with good thoughts and ideas through reading and studying, and when a bad idea came up, we’d pounce. If we are cultural beings, whose habits and practices and desires are shaped by the habits and practices and desires of others around us – and we are – then we can’t really stand up to the cultural temptations in isolation, by ourselves. We cannot resist on our own. We need to be part of a resistant community, a resistant community that recognizes the way the world seeks to shape us into its image, and self-consciously resists the world.
And we can’t resist something with nothing. To the world’s desire-shaping, formative practices, Christians need to oppose a different set of desire-shaping practices. We can’t say: I won’t desire what the world wants me to desire. We have to have positive, godly desires in place of the world’s desires. And these desires and habits need to be nurtured, cultivated, shaped and formed in a particular community. The church has a culture, and must be a culture, if it is going to resist the forces that would conform you to worldly culture.
Leithart also has a post on consumerism that I found interesting.
Being “unclear” in one’s writing, then, can perhaps be a way to get the reader to NOT translate what they are reading into familiar terms. A writer want the reader to think in ways they’ve never thought before and that may require unfamiliar terms. This will of course require more work on the part of the reader and may lead to misunderstandings, but that might be the price a writer needs to pay in order to get his point across.
This, I suspect, is one of the reasons why misunderstanding so often attends theological discourse. In theology our terms are generally given to us by Scripture. Our overfamiliarity with these terms can lead to misunderstanding when we read people like Barth and Wright, who use familiar terms in unfamiliar ways. It takes quite a conscious effort on our part to overcome the familiarity that we have with the terms and begin to appreciate the ‘otherness’ of the theology of such men, and not merely interpret them on our own terms.
John Milbank has also observed the importance of ‘making strange’: developing new language to replace overfamiliar terms, in order that the peculiarity and distinctive character of the Christian position might become more apparent. This, I suggest, is one argument in favour of those who are wary of a theological discourse that works almost entirely in terms of biblical terminology. Such a discourse is helpful among those who understand the positions being advanced, but it can provide an impediment to those who have not yet grasped them.
Systematic theology often seems to aim to present us with a panoptic perspective on the biblical narrative. We look at the narrative from a great height, from without rather than from within. This ‘timeless’ perspective is very dangerous, I believe. A reform of systematic theology would reject this way of approaching the discipline and would approach its subject matter in a slightly different manner. We study theology from within time, as participants in God’s drama. Neither the subject matter nor the student of theology should be abstracted from time. Rather than dealing with ‘timeless’ truths, we should deal with truths that are ‘constant’ through time.
Peter Leithart has suggested that ideally systematic theology would play a role analogous to the role that a book entitled An Anthropology of Middle Earth would play relative to Tolkien’s Lord of the Rings. Such a book would help the reader to understand the constant features of the narratives. However, its subject matter would never be detached from the narrative nor could it ever be substituted for the narrative itself. The narrative always retains the primacy.
…when students (esp. evangelical students) talk about the message of the New Testament, they usually mean Paul. And when they mean Paul, what they mean is Romans and Galatians. Their understanding (or sometimes lack of undestanding) of these two epistles often becomes the centre of not only Paul, but of the entire New Testament. Hebrews, Matthew, Revelation, and Luke-Acts are all forced into a Pauline framework.
How is this corrected? First, Christian Origins shows us the real diversity of the early church. You only have to compare the Johannine literature, Luke-Acts, and Paul to see that the saving significance of Jesus was expressed in different (I did not say contradictory) concepts, categories, and terms. Approaches to the law were diverse and pluriform as Christians struggled (in every sense of the word) to understand how the law-covenant was to be understood and followed in light of the coming Jesus/faith (cf. Gal. 3.23). A study of Christian Origins opens our eyes to the reality and goodness of diversity, so that Christians can learn to differentiate between convictions and commands, and discern between the major and the minor doctrines of Christian belief. I would also add that, despite this theological breadth to the early church, there was still unity within diversity, a unity apparent in the common kerygma of the early church. While there was diversity and complexity in the early church, it was never a free for all, and the desire to discern between true and false expressions of belief were part of the Christian movement from the very beginning. That leads us to New Testament Theology and rather than priviledging Paul to supra-canonical status (and Romans and Galatians and hyper-canonical), we should listen to each corpra on its own terms and to the issues to which they speak. A study of this kind will indicate where the theological (and dare I say) spiritual centre of gravity lies in the New Testament.
The evangelical and Reformed tendency to force the whole of the NT into a Pauline framework is something that is becoming increasingly apparent to me. Over the last few weeks I have been studying the doctrine of atonement, for instance, in the NT. I have been struck by how muted the theme of penal substitution is in much of the extra-Pauline literature (or even, for that matter, in a number of the ’secondary’ Pauline epistles). If our ‘canon within the canon’ consisted of the Johannine literature or of Matthew and James, rather than Romans and Galatians, evangelical and Reformed theology would probably take a radically different form. Recogizing this fact has made me far more sympathetic to a number of traditions whose theology differs sharply from Reformed theology, largely because they operate in terms of a very different ‘canon within the canon’. Paul is only part of the picture and his voice is not necessarily any more important than others within the NT canon.
I suspect that a number of significant theological advances could be made if we were only to put our favourite sections of Romans and Galatians to one side for a while. For instance, we might begin to see the continuing role that the commandments of the Torah performed in shaping the life of the Church. We might begin to have a clearer sense of just how Jewish the thinking of the early Church was. An overemphasis on Paul’s more antithetical and abstract ways of formulating the relationship between the Law and the Gospel can blind us to how Paul and other NT authors generally continue to take the particularities of the Torah as normative for the life of the NT people of God. The way that the Torah operates has changed, but it is still operational in many respects as the Torah of the Spirit and the Torah of liberty.
We might also find ourselves called to more concrete forms of discipleship and begin to move towards a gospel that is more firmly rooted in praxis. We might also discover that the message of the gospel is not just concerned with the overcoming of sin and death, but also is about bringing humanity to the maturity that God had always intended for it. We might also find ourselves moving towards a more sacramental gospel.
With Hochshild’s case, I was surprised to learn how bare-bones Wheaton’s doctrinal statement is, but as I’ve tried to think through the history of evangelicalism in a more comprehensive manner, I’m no longer surprised; rather, it’s exactly what I expect from evangelicalism. One of the characteristics of evangelicalism that I am working on developing is that it is first and foremost a renewalist, rather than ecclesiastical, movement. In 16th century Protestantism, the doctrinal heritage of the church (notably the ecumenical creeds) was explicitly reaffirmed, precisely because the Reformation sought to reform the church. By contrast, Evangelicalism seeks to renew the individual (and then, once a sufficient mass of individuals a renewed, this will renew the church, or society, or the state, etc.). Mixed with a primitivist suspicion of creeds and traditions, it’s not surprising that a basic affirmation of biblical inerrancy was believed to be sufficient boundary for evangelical theologians, nor is it surprising that this thin plank is proving to be a shaky foundation.
[HT: Paul Baxter]
It will define the venues we build and the Games we hold and act as a reminder of our promise to use the Olympic spirit to inspire everyone and reach out to young people around the world.
When people see the new brand, we want them to be inspired to make a positive change in their life.
This is an iconic brand that sums up what London 2012 is all about - an inclusive, welcoming and diverse Games that involves the whole country.
It takes our values to the world beyond our shores, acting both as an invitation and an inspiration.
The new Olympic brand draws on what London has become - the world’s most forward-looking and international city.
And the brand itself:
The new Microsoft Surface:
Battle at Kruger:
I’m a Marvel … and I’m a DC:
New Skoda Ad: