Scot McKnight is blogging through Randall Balmer's book, Thy Kingdom Come, and most recently discussed chapter 2. This particular chapter deals with baptists and their denial of their heritage. Historically, baptists have embraced independence from the State, but Balmer maintains (apparently) that insofar as many baptists have joined (or comprise) the religious right, they have become entangled in politics.
More interesting than McKnight's post is the interaction found in the comments section, especially that b/w McKnight and Denny Burk. I'm certainly sympathetic to McKnight's point of view, if only because I tend to be a contrarian and reject my background, but I can also sympathize with Burk. It's too easy to suggest that those on the religious right (am I one of these?) want to establish some sort of Constantinian state because they try to legislate laws consistent with their moral beliefs. I personally feel that such attempts are often misguided and based on positions that lack nuance, but, nevertheless, they represent a desire to effect change using the political mechanics at hand. Any thoughts?
7.27.2006
7.26.2006
Power For Living
Col. 1.11-13
God's power is available to us, and necessary for us, as we seek to live in ways faithful to his revealed will--seen in Christ.
Paradoxically, it’s hard to rely on someone else, especially God. For most of us, I’m willing to bet, we have an easy enough time crediting our “salvation” to God, but it’s a lot harder living thereafter in his Christ-embodied grace. That’s why the next part of Paul’s prayer is both a petition and a reminder.
The apostle of God’s grace beseeches God to strengthen the Colossians with his “power, according to his glorious might” (1.11). As brand new followers of Jesus and children of God, the Colossians require power from their Lord to enable them to grow in wisdom as they seek to live lives pleasing to God.
While enduring the hardships along the way, they should give “thanks to the Father, who has qualified [them] to share in the inheritance of the saints in light” (1.12). Paul reminds us that from start to finish God is our source of strength. The same power that is available to us now as we strive to live faithfully before God through fruit-bearing works and intimate knowledge of him is the power that has presented us with “a hope . . . in heaven” (1.5). He alone has qualified us. By thanking him regularly we remind ourselves that his power is the source of our strength.
Yet even with reminding myself of God’s prior goodness and strength exercised on my behalf, it’s difficult to know, as I expressed earlier, how it is that I should go about fulfilling my (sometimes) earnest desire to please him. How can I be sure that my actions do not stem from a desire for recognition, self-aggrandizement, or pride? Is the connection between salvation and fruit bearing simply an intellectual one, by which we remind ourselves of God’s grace and instruct ourselves to live fruitful lives in appreciation? Paul begins to answer these questions with the next few phrases.
God has qualified us by means of two notable actions: (1) “he has delivered us from the domain of darkness and (2) has transferred us to the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins” (1.13-14). Whether we consciously feel it or not, we have been taken from one realm and placed in another. The former realm (note that the “darkness” contrasts with the current situation as “saints in light”) in which we operated was one of futile actions, perpetrated from selfish motives and resulting in destructive effects. By stark contrast, now we belong to the kingdom of Christ, through whom, Paul explains, we have right standing God. We are restored. As to the importance of Christ in God’s plan cosmic plan of creation and redemption--and, by extension, for our life lived before God--Paul elaborates in the next section.
God's power is available to us, and necessary for us, as we seek to live in ways faithful to his revealed will--seen in Christ.
Paradoxically, it’s hard to rely on someone else, especially God. For most of us, I’m willing to bet, we have an easy enough time crediting our “salvation” to God, but it’s a lot harder living thereafter in his Christ-embodied grace. That’s why the next part of Paul’s prayer is both a petition and a reminder.
The apostle of God’s grace beseeches God to strengthen the Colossians with his “power, according to his glorious might” (1.11). As brand new followers of Jesus and children of God, the Colossians require power from their Lord to enable them to grow in wisdom as they seek to live lives pleasing to God.
While enduring the hardships along the way, they should give “thanks to the Father, who has qualified [them] to share in the inheritance of the saints in light” (1.12). Paul reminds us that from start to finish God is our source of strength. The same power that is available to us now as we strive to live faithfully before God through fruit-bearing works and intimate knowledge of him is the power that has presented us with “a hope . . . in heaven” (1.5). He alone has qualified us. By thanking him regularly we remind ourselves that his power is the source of our strength.
Yet even with reminding myself of God’s prior goodness and strength exercised on my behalf, it’s difficult to know, as I expressed earlier, how it is that I should go about fulfilling my (sometimes) earnest desire to please him. How can I be sure that my actions do not stem from a desire for recognition, self-aggrandizement, or pride? Is the connection between salvation and fruit bearing simply an intellectual one, by which we remind ourselves of God’s grace and instruct ourselves to live fruitful lives in appreciation? Paul begins to answer these questions with the next few phrases.
God has qualified us by means of two notable actions: (1) “he has delivered us from the domain of darkness and (2) has transferred us to the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins” (1.13-14). Whether we consciously feel it or not, we have been taken from one realm and placed in another. The former realm (note that the “darkness” contrasts with the current situation as “saints in light”) in which we operated was one of futile actions, perpetrated from selfish motives and resulting in destructive effects. By stark contrast, now we belong to the kingdom of Christ, through whom, Paul explains, we have right standing God. We are restored. As to the importance of Christ in God’s plan cosmic plan of creation and redemption--and, by extension, for our life lived before God--Paul elaborates in the next section.
7.25.2006
Clash of the Heels?
It's probably much too early to start talking about college basketball, but I couldn't resist posting this article by Andy Katz about the 2006/7 Tar Heel team. Unlike this time last year, the Heels are projected to be a powerful team--both in the conference and beyond. I'm really hoping that the returning players mesh well with the incoming recruits.
And the Hits Keep Coming
Great, another maddening development. When I read this bit of news I found myself simultaneously excited and forlorn. Another reason to want to study and St. Andrews and more cause to lament the fact it probably won't happen. A former classmate had told me that St. Andrews was wooing Bockmuehl, but he wasn't sure they'd be able to lure him away from Cambridge. It looks like they were victorious. (ht: Benjamin Myers)
7.20.2006
Jury Duty
So, I had jury duty today. All this amounted to was going to the courthouse and sitting in the jury pool before getting called into a room where I was not chosen to serve. I'm a little disappointed in how my attitude degenerated, though. Last year I was selected for jury duty, and thus should have been exempt this year. However, I did not have proof that I served then, so I showed up anyway. Besides, I have hoped that I would get chosen this year so I could perform my civic duty. When I arrived there today that's still how I felt--excited to serve. Yet the negativity been to seep in as I overheard all my fellow potential jurors gripe about what a waste of time this was and by the time we were excused for the next three years, I was actually glad that I wouldn't have to serve. Very sad. I'm sure my dad would be disappointed in me too. Maybe next year, when I get called (because they always forget who's been called), I'll show up again without proof of past service and actually be ready to serve. Bring on that homicide case!
7.18.2006
Moving On or Just Moving?
Well, I did it. I told my boss today that I’m "stepping down" next month. Somehow I don’t feel like I expected I would. While I had hoped that I would feel a sense of relief to get this out in the open finally, I feel just as uncomfortable—perhaps because so much is still unknown for me. At least I can begin to move on now . . .
7.17.2006
Wisdom
Col. 1.8-10
Paul prays that the Colossians might know God's will so as to please him more fully.
Judging from his own ministry experience, no doubt, Paul realizes how easily individuals can deviate from the true path of grace.* It is for this reason that he moves from thanking God for the nascent—but evidenced—faith of the Colossians to praying for a developed understanding on their part as to the relationship between the God in which their faith is grounded (and is its object) and their Christian life.
Paul offers his prayer somewhat expectantly because he has already heard of the real fruit bearing that is occurring amongst the Colossians—“faith in Christ and love for the saints” (1.4). Fruit bearing is a sign of the gospel’s work so Paul has reason to believe that the Colossians are on the right track, so to speak, to living a life of “maturity in Christ” (1.28).
Having mentioned the Colossians’ actions in the previous paragraph, it’s interesting that Paul’s prayer begins not with behavior, but rather knowledge. A filling of “knowledge about God’s will in all spiritual wisdom and understanding” (1.9) is necessary for the Colossians to get to where they, quite correctly, want to be—walking “in a manner worthy of the Lord, [pleasing] him to the utmost” (1.10).
Again, Paul agrees with the Colossians in their goal to live lives that make God happy and proud to be their God. What this looks like in practice is a continual process of “bearing fruit in every good work” and “increasing in the knowledge of God” (1.10). Along with the Colossians, we can possibly envision ourselves advancing in these two areas, but sometimes it's hard to see how they cohere. Typically, I take a laissez-faire approach, believing that somehow, once I believe in God and the gospel, my good works will be pleasing to God.
The fact that Paul is even writing this letter, however, seems to indicate it’s not always the case that our attempts at pleasing God lead to actions that do in fact accord with true knowledge of God. This suspicion seems confirmed by Paul’s placement of “increasing in the knowledge of God” second almost by way of emphasizing for the Colossians that true fruit bearing is something that leads to an increased knowledge of God, even as their initial fruit bearing was based upon their true reception of Christ in the first place. Apparently some of their later attempts at pleasing God actually led them farther from God. How do we ensure that our fruit-bearing attempts are grounded in and reinforce a true knowledge of God?
*1.5: “the word of truth, the Gospel”; 1.6:”the grace of God in truth”
Paul prays that the Colossians might know God's will so as to please him more fully.
Judging from his own ministry experience, no doubt, Paul realizes how easily individuals can deviate from the true path of grace.* It is for this reason that he moves from thanking God for the nascent—but evidenced—faith of the Colossians to praying for a developed understanding on their part as to the relationship between the God in which their faith is grounded (and is its object) and their Christian life.
Paul offers his prayer somewhat expectantly because he has already heard of the real fruit bearing that is occurring amongst the Colossians—“faith in Christ and love for the saints” (1.4). Fruit bearing is a sign of the gospel’s work so Paul has reason to believe that the Colossians are on the right track, so to speak, to living a life of “maturity in Christ” (1.28).
Having mentioned the Colossians’ actions in the previous paragraph, it’s interesting that Paul’s prayer begins not with behavior, but rather knowledge. A filling of “knowledge about God’s will in all spiritual wisdom and understanding” (1.9) is necessary for the Colossians to get to where they, quite correctly, want to be—walking “in a manner worthy of the Lord, [pleasing] him to the utmost” (1.10).
Again, Paul agrees with the Colossians in their goal to live lives that make God happy and proud to be their God. What this looks like in practice is a continual process of “bearing fruit in every good work” and “increasing in the knowledge of God” (1.10). Along with the Colossians, we can possibly envision ourselves advancing in these two areas, but sometimes it's hard to see how they cohere. Typically, I take a laissez-faire approach, believing that somehow, once I believe in God and the gospel, my good works will be pleasing to God.
The fact that Paul is even writing this letter, however, seems to indicate it’s not always the case that our attempts at pleasing God lead to actions that do in fact accord with true knowledge of God. This suspicion seems confirmed by Paul’s placement of “increasing in the knowledge of God” second almost by way of emphasizing for the Colossians that true fruit bearing is something that leads to an increased knowledge of God, even as their initial fruit bearing was based upon their true reception of Christ in the first place. Apparently some of their later attempts at pleasing God actually led them farther from God. How do we ensure that our fruit-bearing attempts are grounded in and reinforce a true knowledge of God?
*1.5: “the word of truth, the Gospel”; 1.6:”the grace of God in truth”
7.12.2006
Once Begun, How to Live?
It's been a while since I first posted on Colossians, but I want to continue looking at this fascinating letter, not least because it offers an instructive look at the connection between Christian identity and Christ.
Col. 1.3-8
Early on, Paul indicates that a Christ-centered life is the key to pleasing God.
A key question for the Colossians, and one that I struggle with, is how to be the kind of individual that God wants to call his own. They had begun to work out their own answers to this question by embracing practicies that were admirable (ones that had "the appearance of wisdom"--2.23). The were strict in their observance of the Sabbath and other key religious days and were serious about disciplining their bodies. Somehow, though, these actions were deemed woefully inadequate.
[Let me observe at this point that the too easy tendency for many of us is to dismiss actions like those of the Colossians as obviously legalistic and counter to the gospel. Yet it's interesting to note that Paul doesn't chastise the intent driving the Colossians' practices (contrast Paul's approach here with the one taken in Galatians); in fact, he assumes the desire to please God is a laudable goal, and is careful in his remarks not to stamp out such enthusiasm. For those of you like me, who wrestle mightily with feelings of failure, induced in part by our inability to live out the fulness of our convictions, we can be encouraged that our goals are nevertheless affirmed.]
Paul's thanksgiving in the first chapter hints that the means for pleasing God begins elsewhere--with another, to be precise. In the thanksgiving the apostle starts to lay the groundwork for his later appeal to "walk in [Christ]" (2.6). Paul's prayer is offered up because he has "heard of [the Colossians'] faith in Christ and the love which [they] possess for all the saints" (1.4). As will become more evident later in the letter, this linkage of faith in Christ and love is significant; essentially, for Paul, the latter is a result of the former. Faith in Christ as properly understood leads to a life characterized by actions that are pleasing to God, foremost among which is love.
The problem for the Colossians--and for me on most days--is not the intention to please God through righteous works, but rather the failure to begin where my (new) life begins, with Christ. Failure to begin with Christ leads to frustrated intentions, and hence to angst. While the Colossians may not have been in a state of acute spiritual turmoil, they were, from Paul's perspective, in danger of living disconnected from the source of their right standing with God.
But life is rarely "either/or." Sometimes we get things right without knowing exactly what we've done and other times we stray far from "spiritual wisdom and understanding" (1.9). As I noted earlier, the Colossians are "projects," works of God, and Paul's desire is to bring to "maturity in Christ" (1.28). That they have indeed begun well, though--are pleasing God, and on their way to spiritual maturity--is seen by their "love for the saints." Only Christ's life, accessible by faith, is effectual for bringing about such love as theirs. Paul is encouraging them for having embraced (to some degree) the true way of life.
Col. 1.3-8
Early on, Paul indicates that a Christ-centered life is the key to pleasing God.
A key question for the Colossians, and one that I struggle with, is how to be the kind of individual that God wants to call his own. They had begun to work out their own answers to this question by embracing practicies that were admirable (ones that had "the appearance of wisdom"--2.23). The were strict in their observance of the Sabbath and other key religious days and were serious about disciplining their bodies. Somehow, though, these actions were deemed woefully inadequate.
[Let me observe at this point that the too easy tendency for many of us is to dismiss actions like those of the Colossians as obviously legalistic and counter to the gospel. Yet it's interesting to note that Paul doesn't chastise the intent driving the Colossians' practices (contrast Paul's approach here with the one taken in Galatians); in fact, he assumes the desire to please God is a laudable goal, and is careful in his remarks not to stamp out such enthusiasm. For those of you like me, who wrestle mightily with feelings of failure, induced in part by our inability to live out the fulness of our convictions, we can be encouraged that our goals are nevertheless affirmed.]
Paul's thanksgiving in the first chapter hints that the means for pleasing God begins elsewhere--with another, to be precise. In the thanksgiving the apostle starts to lay the groundwork for his later appeal to "walk in [Christ]" (2.6). Paul's prayer is offered up because he has "heard of [the Colossians'] faith in Christ and the love which [they] possess for all the saints" (1.4). As will become more evident later in the letter, this linkage of faith in Christ and love is significant; essentially, for Paul, the latter is a result of the former. Faith in Christ as properly understood leads to a life characterized by actions that are pleasing to God, foremost among which is love.
The problem for the Colossians--and for me on most days--is not the intention to please God through righteous works, but rather the failure to begin where my (new) life begins, with Christ. Failure to begin with Christ leads to frustrated intentions, and hence to angst. While the Colossians may not have been in a state of acute spiritual turmoil, they were, from Paul's perspective, in danger of living disconnected from the source of their right standing with God.
But life is rarely "either/or." Sometimes we get things right without knowing exactly what we've done and other times we stray far from "spiritual wisdom and understanding" (1.9). As I noted earlier, the Colossians are "projects," works of God, and Paul's desire is to bring to "maturity in Christ" (1.28). That they have indeed begun well, though--are pleasing God, and on their way to spiritual maturity--is seen by their "love for the saints." Only Christ's life, accessible by faith, is effectual for bringing about such love as theirs. Paul is encouraging them for having embraced (to some degree) the true way of life.
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