New Blog

As of January 2009 my new blog is Scripture, Ministry and the People of God.,

Thanks, Mark

PLEASE NOTE: If it directs you to some weird Bible College on line site THAT IS NOT ME. Do a google search for Scripture, Ministry and the People of God and follow the links.

Sabbatical - Dreaming it all up again

There is a great story about the very last concert U2 performed as part of the Rattle and Hum/Love Comes to Town world tour (1989- in Dublin I believe) ). At the end of the concert, with the band about to fracture due to burnout, Bono told the crowd that they would be going away for a while to "dream it all up again". At the time many thought the band were going to go their separate ways for good. However, what resulted was a two year break from U2. In 1991 the band re-grouped in Germany to record Achtung Baby; in my opinion the band's best ever album.

The time has come for me to take a break from blogging (I know my reader will be disappointed). To be honest I am tired and worn out and need to find some 'sacred space', and this blog is something that takes a small, but significant amount of my time for very little reward. As well as being an unusually busy time at church, starting Greek this semester has put a masive strain on my time and my mind! I am enjoying the opportunity to learn however, it has put far too much pressure on me and our family.

I recently watched Rob Bell's Nooma DVD entitled "Shells". It came as a very profound wake up call for me and how I structure my life and it helped me to reflect on what is really important in my life. This is the promo video from YouTube,



As a result I am reassessing a lot of things that fill my life and my time. One of which is this blog. I have decided to take a "Blogging Sabbatical". It is my hope to go away for a while and "dream it all up again" (everything not just the blog). I will return from this blogging sabbatical at the beginning of November. In the mean time if you read this blog I would appreciate some feedback. I originally intended for it to be for our church (our church are not the blog reading type) and then it kind of morphed into a ministry reflection blog. The only problem is Ministers don't have time to read blogs let alone engage with them! t I cannot keep up with the consistency and depth of blogging that most Ministry/Theology blogs produce and I just don't have the time that most PhD students do. This has left me with the feeling that much of my reflection is shalow in its academic endeavor.

Alas, "The time has come", the Walrus said, "to speak of many things" - That time is just not now!

Peace be with you,

Mark

The Dead Sea Scrolls - Infrared to uncover every jot and tittle!

I heard a story this morning on ABC radio's AM program about the Dead Sea Scrolls (which I was fortunate enough to see in Melbourne some years ago). It seems that infra red technology is helping to uncover information lost through degradation or human stupidity (i.e. sticky taping the scrolls together!).

(You can listen to the story HERE.)

For those who may wonder what importance the Dead Sea Scrolls have for us today, please do not underestimate how important these finds are to us. They have unlocked quite a lot of information pertaining to the beliefs and customs of Jewish people in the first century. They have provided us with numerous manuscript fragments of the Hebrew Bible. Words and meanings have been discovered among may other wonderful discoveries (just ask Jim West). It is true that much of this takes place away from the local suburban church. Nevertheless, it is helping the people of God continue to discover, uncover and understand our own story. A

When I viewed the fragments on display in Melbourne I was in awe of the age and history of these sometimes tiny pieces of ancient religious thought. I could almost sense the holiness of these documents. And this was before i studied hebrew and could read them! ( Disclaimer: Even though I have studied Hebrew, I still doubt if I could read them!)

The Church, or, the People of God Gathered?

“The Church is grounded in the being and life of God, and rooted in the eternal purpose of the Father to send his Son, Jesus Christ, to be the Head and saviour of all things. The Church does not exist by and for itself, and therefore cannot be interpreted out of itself. Both the source and goal of the church are in the eternal love of God, which has overflowed in the creation, and redemption of the world. God has not willed to live alone, but to create and seek others distinct from himself upon whom to pour out his Spirit, that he might share with them his divine life and glory, and as Father, Son and Holy Spirit, dwell in their midst forever.” (T.F. Torrance, Theology in Reconstruction, SCM Press, 1965, p.192)

I was talking with a friend of mine this morning and to my surprise he mentioned that yesterday he had argued my point (made in a forum the week before) at a lecture only to be rejected by many in the class (including the lecturer)! The point I made at the forum, and my friend was trying to summon the gathered ones to agree with, was that the church does not exist for mission, nor does it exist for ministry. The church can only ever exist for God! Nothing more nothing less. As the people of gathered we exist solely for our creator.

“[T]he Church is nothing without God. But in God the Church exists as the supreme object of divine grace, and in the church God is pleased to live his divine life and manifest his divine glory. That is the mystery and destiny of the church, hidden from the foundation of the world, but revealed and fulfilled in the Incarnation of the Son of God and his glorious work of redemption, for in Jesus Christ the church as the redeemed people of God in the crown of creation living in praise and gratitude to the creator and reflecting all things, visible and invisible, the glory of the eternal God”(T.F. Torrance, Theology in Reconstruction, SCM Press, 1965, p.192)

Mission statements, with all of their grandeur and pragmatic goals, set by church leaders do not commission, nor do they sustain the presence or mission the church (and for the most part, it should be noted that they do not reflect the actual reality of who the people of God are). In and of itself the church is nothing and can be for nothing. Without God’s relationship to it, it stands only as a memorial to the religious practices of fallen humanity. Nevertheless, the church, as the people of God gathered, does not exist of themselves. This is good news! God does not need us nor does he require us to fulfil his will and plan. Yet, he chooses us, and desires, from before the world began, to be our God. We are his people, called, created and sustained by him; first as Israel and subsequently as the church.

The foundation of the church can only ever be the union we have with Jesus Christ through the Holy Spirit. But what does this mean for the life and practise of the people of God gathered? What difference does the theological reality make for the way we gather and the way we conduct ourselves as a living witness to God?

Book Review: Ray Anderson, "An Emergent Theology for an Emerging Church"

Thanks to Graham Buxton for the review manuscript of Ray's book! I wrote this review some time ago. It has been interesting to re-read it after entering Parish ministry (something I didn't think would happen at the time I read this book originally). Funnily enough, it was this book that helped to shape much of my eccliesiology within a traditional church context. It also helped me recognise how the church are the community of God's people emerging within any cultural context as a work of the Holy Spirit and not our pragmatic methods!

This review will include a summary of the main themes of the book and a critique of Anderson’s premise. It will also seek to understand the emerging church within contemporary culture and discuss how well Anderson has reached his objectives.

Many attempts made by the church to become relevant to the culture in which they exist have filled bookcases, seminars and doctoral dissertations with methods and management trends that churches can assimilate into evangelistic strategies. According to Anderson the churches attempt to become culturally relevant to post World War Two generations such as Baby Boomers and Gen Xers have been both fickle and futile with most returning to where they began (2006:3). After some initial scepticism Anderson admits to having his theological appetite whetted when he began to read the writings of emerging church leaders such as Brian McLaren and Dan Kimball. Their books have ignited in Anderson a desire to interact theologically with the emerging church conversation.

McLaren’s vision of an emerging church especially caught his attention; “You see, if we have a new world, we need a new church. We won’t need a new religion per se but a new theological framework” (McLaren cited by Anderson, 2006:4). What Anderson recognises is that the emerging church is more of a conversation among those who share common values than an actual movement or methodology. “The emerging church”, according to Kimball, “must redefine how we measure success.” Kimball goes on to state that success must be determined by characteristics of the kingdom rather than the results of up to date and innovative methodologies. It is about people who are transformed by the Spirit rather than programmes and seminars (as cited by Anderson, 2006:4). Anderson grasps Kimball’s’ vision of ‘vintage Christianity’ and develops what he believes is a vintage theology. A vintage theology does not seek to develop a new theology but rather rediscover a true and authentic theology. “The word vintage” states Anderson “took me back, not to something that was good merely because it was old, but to what was true and authentic because it was there in the beginning and pointing the way into the future” (2006:9). The framework that Anderson is seeking to trace out is a vintage theological orientation rather than a new theology (2006:20).

It would be very easy for Anderson to write a book about the emerging church movement. However, Anderson’s premise is what he “perceives to be a need for a creative and constructive theological paradigm for the emerging church movement” (2006:7). This could be a response to authors such as Carson who claim the boundaries of the emerging church are ill-defined and a protest against conservative evangelical tradition (2005). In focusing on an emergent theology Anderson resists the temptation to outline the contours of this new movement but instead, “tease[s] out an emergent theology that is…discovered along the journey (revelational), contextual only because it is currently being lived out (incarnational), and contemporary only because it visibly takes us into the future (eschatological)” (2006:7).
In approaching the topic from this premise Anderson does not commentate on the emerging church or provide another book of methods and programmes. Rather he provides a theological vision for the emerging church movement.

By his own admission, Anderson is a relative newcomer to the emerging church conversation and has written this book for people who are either sceptical, yet curious, about this new conversation or connected to an emerging church (2006: 13). His desire for ‘An Emergent Theology for an Emerging Church’ is that those who read this book will wrestle with the challenges and ideals of an emergent theology for emerging churches. In developing an emergent theology Anderson provides both an ecclesiological credence and theological challenge to the emerging church.

Ray Anderson’s theological interest in the emerging church grew as pastors involved and people concerned with the emerging church movement began to ask for serious theological reflection “In my view” states Anderson “emerging churches represent a contemporary expression of the church’s existence and mission in a post-modern word” (2006:8). Emerging church does not refer to a particular style or method of church but rather an emergent theological attitude. A truly emerging church for Anderson is one that has an emergent theology (2006). The terms ‘emerging’ and ‘emergent’, while sounding similar, have different meanings; ‘emergent’, according to Kimball, “refers primarily to theological change and discussion” where as ‘emerging’ relates to those “who are rethinking church and ecclesiology…” (As cited by Anderson, 2006:8). Truly emerging churches are not churches who are seeking better methods or innovative new ways of doing church in order to meet predetermined targets. Emerging churches in Anderson’s view are churches that are emerging within a particular context and rethinking (theologically) what it means to be the community of the Kingdom of God. Culture becomes, for emerging churches, the context rather than the criterion for mission. Anderson’s earlier scepticism that the emerging church movement is just another wave of church talk about how to reach the post-modern generation dissipates as he grasps a fresh new vision of an emergent theology that is determined by the kingdom of God, not culture (2006:3).

Anderson’s thesis begins with a historical comparison of the church at Antioch and the Jerusalem church. His aim is to show that the “Christian community that emerged out of Antioch constitutes the original form and theology of the emerging church as contrasted with the believing community at Jerusalem” (2006:15). Even the choice of words to describe the two faith communities points to his thesis that the Antioch church is more ‘Christian’ in its theological approach: although the Jerusalem church ‘believed’ it failed to think theologically based on the gospel. The contrast between the two churches continues through out the book.

Chapter one lays the foundation for the rest of the book by comparing the emergent theology of Antioch with the historical/institutional existence of the Jerusalem church. Although the Jerusalem church experienced the outpouring of the Holy Spirit at Pentecost it continued to base its existence on the historical continuity with the Jewish tradition. As Anderson explains, the Jerusalem church became a Messianic movement within the Jewish community. It saw itself as a continuation or a movement that developed out of the Jewish tradition (2006:16). A movement involves chronological sequence: it extrapolates from the past in order to move towards the future. The church at Antioch however, emerged out of the Spirit’s work amongst both Gentiles and Jews. The church at Antioch did not have its beginnings in the Jerusalem church but in the work of the Spirit. Anderson describes this as a Kairos moment, Kairos meaning a breaking into the sequence of time. A moment restructures the present in terms of the future. As Anderson discusses later the future that determines the future of the church is the Kingdom of God. The emerging churches future is not based on its connection to the past but rather its willingness to embrace its eschatological future (2006:16-17).

In the light of conservative scholars questioning of the credibility of the emerging church it is bold of Anderson to declare that “emerging churches can be understood as a Kairos moment in our time” (2006: 17). However, in linking the contemporary emerging churches with the church at Antioch he reaffirms the validity of their ecclesial existence. For no one would ever question the validity of the Antioch church: it was the launching pad of Pauline theology. In the same way the Antioch church challenged the historical and religious norms of the Jerusalem church, the emerging church challenges the established church today. The theological challenges that faced the church at Antioch face the emerging church today. The emerging church is pushing the bounds of traditional church practice. The emergence of the emerging church confronts the historical church with a revolution on its doorsteps! Although the established church may argue that the emerging church lacks theological and experiential credibility Anderson argues that the emerging church finds its theological continuity in Jesus Christ not its historical heritage (2006:26). An emergent theology, as Anderson argues throughout this book, is not based on institutional doctrine or structure; it is birthed and discovered in the Spirit’s activity amongst the community of faith and the world. Emerging churches are on a journey of discovery and although they lack ecclesiastical structure and institutional heritage they do have theological credibility. Anderson’s challenge in looking to the emergent theology of the Antioch church is to discover the revelation of God in Jesus Christ through the work of the Holy Spirit. Therefore the distinction between Antioch and Jerusalem, as the chapter title suggests, is not geographical but theological (2006: 17). In the same manner the difference between the emerging church and the institutional church is theological not historical!

The theological orientation of the Antioch church is what provides the contemporary emerging church an emergent theology that is both biblically based and relevant to the culture (2006:21). An emergent theology is a theology of revelation grounded in Christ, experienced by the Spirit and biblically accountable. The Apostle Paul, according to Anderson, was an emerging church theologian who understood theology as discovering the truth of the gospel within the context of the Spirit’s activity in the world.

“Paul’s theology originates in the mystery of God’s own eternal and gracious election of all humanity through his own incarnate humanity, Christ Jesus. This theology culminates in the eschatological vision whereby God’s gracious election of humanity through his Son is brought to fulfilment through the Spirit’s work of effective calling” (Anderson, 2006:32)

An emergent theology will not bring about new methods of missional activity. An emergent theology is one that understands and is guided by the Spirit’s work in the world to bring to fulfilment the reconciliation of humanity to God in Christ Jesus. It emerges out of the Spirit’s missional activity in the world. Emergent theology as Anderson discuss’ is accountable to the mission of Christ not ecclesial history.

Emergent theology does not seek to establish a new denominational belief; it seeks to shape the contours and stimulate growth within the community of God (2006:15). Through a series of chapters designed to help the emerging church understand its theological foundation Anderson traces out an emergent theology based on the Antioch church. He is aware that if the emerging church does not have a strong biblical basis and emergent theology it will become like a ship without a rudder (2006:71). Although the practices may look different the theological approach to them would remain the same.

‘An Emergent Theology for an Emerging Church’ is both a defence of, and a challenge to, the contemporary emerging church. In seeking to provide a theological paradigm for the emerging church an emergent theology develops that challenges its experience and thinking. According to Anderson the principle of scripture is normative for the practice of ministry (2006: 119). While the emerging church is emerging as the work of God within the post modern context this work must be read and interpreted along with the Word of God. The Holy Spirit binds the work of God and the Word of God and interprets them as gospel narratives. The experience of the emerging church must have a symbiotic relationship with an emergent theology. Although at times throughout the book it may appear that Anderson is advocating a revelational theology that is grounded in experience only, this is not the case . As Anderson argues, the work of God in the world is grounded in both an experiential narrative and the biblical narrative (2006). This accountability challenges the emerging church to wander freely within the contours of its theological paradigm.

An emergent theology is not solely the domain of the emerging church movement. As Anderson states in the introduction, this book is for those who are curious about the emerging church and who are themselves emerging. He goes on to state that emerging churches are a diverse group encompassing traditional bible reading and bible teaching churches who are “musing [and] always ready to ask pertinent questions” (2006:14).

Carson has been particularly strong in his objections to the emerging church movement, claiming that it is a reaction to conservative evangelicalism, modernity and mega/seeker sensitive types of churches (2005:36). He spends a lot of time disputing the existence and ecclesial validity of the emerging church even challenging the notion of whether the churches have already emerged (2005:14). Carson also spends time questioning the writers who have inspired Ray Anderson, notably Dan Kimball and Brian McLaren. Although Anderson is far more positive in his approach, he does challenge the emerging church movement. It is interesting to note the different approaches taken by Carson and Anderson. Both authors stand somewhat outside of the emerging church conversation and look into this emerging world. Yet Anderson sees the emerging church as an eschatological community that does not seek to turn its back on the past; however, it does feel the pull of the future tugging at its heart (2006:210). Although Carson may be correct in his assessment of the emerging church movement and their protests, according to Anderson’s emergent theology the ecclesiastical validity of the emerging church is far stronger than Carson suggests.

Conclusion
In looking to the emerging church narrative and biblical narrative Anderson has developed an emergent theology based on the contours of the missionary community at Antioch. All though at times the text can seem difficult to understand, as ‘An Emergent Theology for an Emerging Church’ is read and truths are rediscovered one begins to see the intertwining relationship between each chapter. The text interprets itself in developing an emergent theology. Anderson has taken the advice of Carson who encourages the emerging church “to spend more time in careful study of scripture and theology” if it is to be a lasting prophetic voice within the Christian community (2005:234). Anderson does not allow the post modern context to overwhelm his theology and become the catalyst for praxis: instead he shows how the emerging church develops an emergent theology within a post-modern context. In taking this approach Anderson has successfully traced out the contours of the emerging church at Antioch and developed an emergent theology that establishes the credibility of the conversation and encouraging the emerging church to follow the missionary work of the spirit in contemporary culture. It is what Anderson calls a “vintage theology” that is not discovered through propositional statements based on doctrine or church history but rather is discovered on the journey towards the future (2006:7).


Reference List
Anderson, R An Emergent Theology for an Emerging Church (USA: Intervarsity Press, 2006)
Barth, K. Church Dogmatics IV/2 (London, T & T Clark, 1997)
Carson, D.A. Becoming Conversant with the Emerging Church (Grand Rapids Michigan: Zondervan Publishing, 2005)
Kimball, D. The Emerging Church (Grand Rapids Michigan: Zondervan, 2003)
McLaren, B.D. a Generous Orthodoxy (Grand Rapids Michigan: Zondervan, 2004)
Sweet, L. (ed) The Church in Emerging Culture (Grand Rapids, Michigan: Zondervan, 2003)
Ward, P Liquid Church (Peabody, Massachusetts: Hendrickson Publishers, 2002)

Mike Guglielmucci and the problem of Christian celebrity.

It hasn’t taken too long for Blogs and Facebook groups to emerge in support of, and denunciation of, former Planet Shakers Pastor Mike Guglielmucci. It was revealed yesterday that Mike’s claims that he was battling with cancer (and subsequent healing) were not true. His actions have deceived many thousands of people around the world and as a result he has been stood down as a Pastor with the AOG. (To read the full story on "The Australian" website CLICK HERE)

What are we to do with such evil actions of a man supposed to be entrusted with the care and concern of Australian young people? For reasons unknown to us, he has, lied, manipulated, and received financial gain from this fraudulent claim. I cannot tell you how angry I am at this.

Over the past twelve months I have buried two people from the same family who died of cancer, within a week of each other. Both died with faith and with dignity. In our church we have other people who are facing the frightening reality of cancer in its different forms. We have others who are battling with sickness and the distress of not knowing what will happen next. Nevertheless they all hold their belief in God closely and trust that God is with them even though they walk through the valley of the shadow of death. What Mike Guglielmucchi did cheapened their (and all of those with cancer) suffering. What he did was repulsive and cheapened the very nature of the vocation I (and many others) have committed our lives to.

There is much more I would like to write about this – I would love to reflect on how something like this can become so big. I would love to look at the culture of Christian celebrity and the idolatrous worship of many Christian leaders around the world. I personally think that many people are to blame for this situation even, in some strange way, myself. I am reminded of how easily Ministers can be aroused by the erotic nature of success; as Eugene Peterson notes, it is easy to go whoring after other gods.

Michael Guglielmucci’s actions have hurt and perhaps destroyed the faith of many. He was wrong! Nevertheless, he is only human and the grace of God is at work in him. That doesn’t mean I will be joining any Facebook group; I think that is just perpetuating the problem. The purpose in exposing this fraudulent behavior was not to expose a fraud but to help a man find true healing!

Emerging Church: Pragmatic Method or Valid Expression?

An overview of emerging church literature may give the initial impression that emerging church is just another church growth strategy. Frost and Hirsch in their book ‘The Shaping of Things to Come: Innovation and Mission for the 21st Century Church’ state that ‘the missional church is the hope of the post-Christendom era’ (2003, p.17). This is a bold statement because it centralises the hope of the world in the church and not Jesus Christ. Likewise, Kimball outlines methods and techniques for starting and running emerging churches in his book ‘The Emerging Church’ (2003). However, the emerging church seeks to make known the gospel to a post modern generation in a way they can engage with. The question must be asked: is this the result of careful strategic planning executed in order to achieve a result, or is it the result of the Spirits ongoing work in contemporary culture? In other words does the emerging church finds its meaning in the world of the spirit or in the post modern context?

Is the emerging church movement a result of practice or praxis? Practice refers to the implementation of methods based on skill or theory. Praxis however, refers to meaning discovered in the implementation of methods: it is truth in action (Anderson, 2001, p.48). As Swinton states ‘Praxis then reveals theology in a very tangible form. In this sense actions are themselves theological and as such are open to theological reflection and critique. Thus the praxis of the church is in fact the embodiment of its theology’ (as cited by Anderson, 2001, p.48). It would be very easy to implement the strategies of the emerging church in order to reach people in a culturally relevant way. Methods may produce the results that one is looking for.

The emerging church as a valid expression of the Christian church is not found in its ability to articulate a biblical theology that meets criteria imposed by academics or church tradition. It is a valid expression of the Christian church because it is the community of believers, established by Christ and gathered by the Spirit. While it is important that the emerging church participates in theological reflection and discussion, it does not need to justify itself to the Evangelical world. Its meaning is discovered in its praxis (Anderson, 2006 & 2001). The gospel is contextualised not because of the culture but rather because of Christ in the culture. The emerging church finds its meaning not in post modern culture as suggested by many critics but in the active work of the Spirit within culture (Anderson, 2006 & Carson, 2005 and Colson, 2006).

There is a danger that the practices of the emerging church may be used as methods to reach the lost or stimulate apathetic Christians. However, the emerging church is far more than just practice. It is a discussion amongst people from diverse backgrounds who are seeking to incarnate the gospel and live authentic Christians lives in the world. There is a desire in this emerging generation to rediscover the truth of the gospel for everyday life. It is a truth that is deep in its experience and broad in its definition. They no longer want to live their life based on a set of rigid beliefs handed to them by an institution (Frost and Hirsch, 2003).

The emerging church is also, according to Anderson, an authentic work of the Spirit in post modern culture. While the emerging church is emerging as the work of God within the post modern context this work must be read and interpreted along with the Word of God. The Holy Spirit binds the work of God and the Word of God and interprets them as gospel narratives (2006, p.119).

The emerging church is a valid expression of the church in contemporary culture because of God not because of correct theology. Theology does not inform the ecclesial practices of the emerging church: it helps interpret what God is doing and who he is in relation them.

Is this Biblical preaching? Taking the Original Languages too far.

Jim West has posted a story he found in the Lark News, about a Pastor in the United States that may have taken his love of the Original languages a tad to far.

Lark News reports

"SAN BERNARDINO — Pastor John Rainey's sermons have become virtually unintelligible as he constantly references Greek and Hebrew definitions, say parishioners at Oak Creek Presbyterian. On a recent Sunday, only 20 percent of Rainey's sermon was in English.

"We were scratching our heads the whole time," says one member. "I thought I understood the passage before, but when he got done explaining it, I was lost."

During the sermon, Rainey read a passage from Obadiah and said, "The word used for 'provision' is the Greek 'kupkos', or 'chabed' in the Hebrew, meaning 'oikenatilus' or literally 'havet am rabed alshallai.' The original tells us, 'Kepkus oikenate dunamis rikesa,' a fascinating word construction, meaning not just once but continually, or, 'Akinitus kre dormitaron,' which corresponds to, 'Shevet ahim gamyahad.' If I may put it this way, 'Gelli toheron basmat evit yarna, khom harde dir shalom ette ramen novar chemyon.' Amen?"

Rainey, who holds multiple seminary degrees, may feel pressure to put his knowledge to use, say befuddled church-goers. They have petitioned him to stick to English. Rainey bridled at the suggestion, saying he is "connecting people to the source material." Instead he plans to offer real-time English translations of his sermons on the church's overhead projectors "for those not sophisticated enough to understand what the Bible is saying in its original language.""

What is wrong with this congregation? They have a perfectly good Pastor who loves scripture (perhaps a bit too much). It reminds me of that scene in Ace Ventura Pet Detective where a girl comments on how much Ace loves animals; to which he replies, "Sure if it's cold enough!" It looks like this guy might be a little too obsessed with the real meaning of scripture and a little 'too' in love with his text. I must admit though I am kind of jealous :-) Now I have had that accusation leveled at me more than once - Alas, it wasn't because the sermon was mostly in Koine Greek - It just didn't make sense to anyone, including me!

N.T. Greek is my LIFE! II

I am into my third week of NT Greek. The first three weeks have been great but after this week's lecture I noticed that the subject is only going to get harder! That doesn't bother me so much, although, I do worry that wont keep up. I guess I just need to remember that discipline is the key; keep studying and that most people will feel this way.

For those who are interested, our text book for this semester is John Dobson's Learn New testament Greek. Personally I think this is a great book for beginning to learn Greek. Dobson doesn't launch straight into structure and explanations of certain aspects of Greek. He takes a far more inductive approach than most introductory Greek text books I have read. He is almost subversive in the way he introduces, or doesn't as the case may be, certain elements of Greek. I have found the book very positive to use with the major highlight being, that you translate your first passage within an hour of study! This is very simple and almost Kindergarten stuff however, the feeling of translating my first passage from the Greek text was amazing!

John 1:1 - 2 Ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. 2 οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν.

A very simple passage to translate yet packed full of richness and depth about the nature of the Word of God.

Ordination Reflection

Australian Pastors are abandoning their posts, left and right, and at an alarming rate. They are not leaving their churches and getting other jobs. Congregations still pay their salaries. Their names still appear on the church stationary and they continue to appear in pulpits on Sundays. But they are abandoning their posts, their calling. They have gone whoring after other Gods. What they do with their time under the guise of pastoral ministry hasn’t the remotest connection with what the church’s pastors have done for most of twenty centuries. (Eugene Peterson, 1987, p.1)

Peterson goes on to state quite strongly that Pastors have abandoned their true calling and taken to religious shopkeeping. They have abandon the long held traditions of those who have preached in the pulpits over the past twenty centuries for a career concerned with, “ how to keep customers happy, how to lure them away from the competitors down the street, how to package the goods so the customers will lay out more money”(1987, p.2). This culture of consumer driven, success orientated religion is very appealing for Pastors. It is like a golden idol that one can chase and lust after. The Pastor wants a successful church that he/she can point to and say, “Look what I have built”. However, argues Peterson, “The Pastor’s responsibility is to keep the community attentive to God. It is this responsibility that is being abandoned in spades”.

I take these words of Peterson very seriously and ask myself constantly if I am being truly faithful to the one who called me, and the community to whom I am called. As I prepare for ordination on Sunday I am reflecting on what ministry should like and how it should be shaped. Not in the twenty first century, but in all centuries. What does ministry look like in the light of Jesus Christ risen and ascended and what does it look like when empowered by the Holy Spirit? As Peterson might ask, how am I to be faithful to the holiness of the vocation into which I am to be ordained?

This Sunday as I am ordained I commit myself (again, and in an ongoing sense) to three basic acts; prayer – not just a few minutes here and there. Rather, to developing wells of prayer so that in any season I may draw from them responding to his Word and action in my life. Secondly, I commit myself to the reading, hearing, and teaching of scripture (as that which points to God’s amazing grace). In humility and discipline I will try to pay attention to what the Holy Scriptures are saying. I commit to the entirety of our cannon as the Word of God revealed in scripture. I commit to helping the congregation I serve to hear again the Word of God addressed in the text. Thirdly, I commit myself to loving people. I think that this will most likely be the most difficult of all. In loving people I commit to helping them see God in the midst of their joy and pain, their laughter and tears, in the mundane and exciting. I promise to help guide people in the Christian life. Not seeking to use them for the churches gain, or mine but helping them as they are, loved by God. These three things, I believe, best reflect the holiness of the pastoral vocation into which I am to be ordained. They are not lofty ideals. They are, earthy, grounded, local realities that will form the rhythm of pastoral work and I commit to them as faithful response to the graciousness of God in Jesus Christ.

I close with this reflection of Peterson’s in Working the Angles: The Shape of Pastoral Integrity, “The definition that Pastors start out with, given to us in our ordination, is that pastoral work is a ministry of Word and Sacrament…century after century Christians continue to take certain persons in their communities, set them apart, and say,…we are going to ordain you to this ministry and we ant your vow that you will stick to it. This is not a temporary job assignment but a way of life that we need to live out in community…that is why we are going to ordain you and why we are going to extract a vow from you…You are ordained to his ministry, vowed to it…With these vows of ordination we are lashing you fast to the mast of Word and Sacrament so that you will be unable to respond to the siren voices…Your task is to keep telling the basic story, representing the presence of the Spirit, insisting on the priority of God, speaking the Biblical words of command and promise and invitation” (1987, p.22 – 25).