Wednesday, April 26, 2006
Tuesday, April 25, 2006
Saturday, April 22, 2006
Friday, April 21, 2006
Tuesday, April 18, 2006
Thursday, April 13, 2006
When we begin to glimpse the reality of God, the natural reaction is to worship him. Not to have that reaction is a fairly sure sign that we haven’t yet really understood who he is or what he’s done…
Tom Wright – Simply Christian
Wednesday, April 12, 2006
No one can prove, historically, that Mary was a virgin when Jesus was conceived. No one can prove, historically, that she wasn't. Science studies the repeatable; history bumps its nose against the unrepeatable. If the first two chapters of Matthew and the first two of Luke had never existed, I do not suppose that my own Christian faith, or that of the church to which I belong, would have been very different. But since they do, and since for quite other reasons I have come to believe that the God of Israel, the world's creator, was personally and fully revealed in and as Jesus of Nazareth, I hold open my historical judgment and say: If that's what God deemed appropriate, who am I to object?Thus, I find it hard to really object to it...
- What do you think? [Especially my nemesis who has my copy of this brilliant work!]
- How would you define "gospel" with regards to genre?
- How would you define the gospel genre of the usual suspects? [Matt, Marko, Lukas and Johno]
- Would theological treatise include historical narratives that account for actual events?
- Would Luke's genre and John's genre be different, significantly different?
These thoughts capture my imagination as I head off to Stellenbosch university library to read debates about the resurrection of Jesus between, Habermas and Flew; Craig and Ludemann and more recently, Crossan and Wright.
Since this will be the topic of my Easter announcement.
Thursday, April 06, 2006
If this is valid, that when Paul writes autobiographically, he writes paradigmatically; then this allows a great deal of Pauline material to become useful and not just informative. It allows a for an interesting hermeneutical key that may unlock Paul's arguments and set the stage for a better or more comprehensive understanding of the letter in which the personal narrative is shared. One immediately thinks of Galatians 1-2 and Philippians 3. For my purposes, I want to think if this could, and if so - how, relate to Colossians 1:24-2:5. But for now, that's another blog...
When Paul writes autobiographically, he writes paradigmatically. On the surface 1 Cor 9 sounds like a self-defence of apostolic rights, which in part it is. But the whole purpose of Paul’s assertions or fights is to show that he, like the Corinthian elite, had legitimate rights that could be deliberately suppressed as an act of cruciform love and, ultimately, of true freedom. In this chapter Paul establishes his apostolic rights (9:1-12a, 13-14); narrates his renunciation of them as a fundamental part of his apostolic identity and modus operandi (9:12b, 15-18); and explains his tow motives for doing so – to ‘win others’ through Christ-like freedom and love (9:19-23), and to insure his own participation in the eschatological victory (9:24-27).
Michael Gorman, Apostle of the Crucified Lord (Eerdmans, 2004) pg. 258