Book Review.
Giving Church Another Chance. Todd D. Hunter. Finding new meaning in spiritual practices. IVP Books 2010
T.H.- director of West Coast church planting and bishop for the Anglican Mission in the Americas. Former director at Vineyard churches and Alpha, USA.
Comment. Henry.
Todd represents a segment of ‘boomers’ that have been out there right along but we have not heard from them. This is a positive endorsement of church and how it can continue to be an effective ‘lighthouse of life’. “After reading this book, you will never think about worship and spiritual practices the same way.” Phyllis Tickle. Todd’s own personal church experience gives validity to what he has to share. He seeks to give his readers a new appreciation of such fundamental spiritual practices as having a quiet time, singing the doxology, (corporate) Scripture reading, hearing sermons, liturgy, giving (tithing), and communion (Eucharist). His goal is to share “an affirmative way to reengage the spiritual practices of church”. (Preface) Todd refers to this process as ‘repracticing’.
Church meetings have from its beginnings and will continue to be a part of church. They need to be understood as “the spiritual practices of the church as a launching pad to life”. (41) We must realize that we go out from these meetings as ambassadors of Christ. Churches should function as our “embassies”. (57) Believing must result in loving.
We need times of “quiet prelude” (57) in our lives. This should and could happen in church, a time of reflection and contemplation. Such prelude can lead to a “centered peace”, (64) a Sabbath rest, which is integrated with work.
“Through repracticing the doxology, we radiate the glory of God in the routine of our life.” (70) The practice of corporate Bible Reading has become less and less. Learning to ‘live the Bible’ needs to be our motivation for reading it.
The author looks for answers to the question, “Why doesn’t our faith work?” (100) He uses the analogy of a yoke to explain how our commitment should work. The ‘yoke’ is not an option; it is part of being a Christ follower. Suggestions are made to help us to hear sermons properly. (Practical stuff.)
Liturgy is explained in a much broader terms than many of us probably understand it, i.e. “liturgy as service to God in the form of serving others as the work of the people of God”. (121) (Romans 12:1) A life of simplicity should characterize our habits of giving and tithing, not a legalistic, compassionless system.
“No matter how we might explain it, the Eucharist is meant to be a real continuation of the life of Christ.” (137) We remember but we also look to the future and “a life of holiness and service to others”. (138) Such a life is reflected by obedient sacrifice. We need to remember ‘the principal of the towel’ when we focus on the meal in the upper room.
A benediction “is both a blessing to be received and to pass on to others”. (148) And so we are being equipped (empowered) by the benediction to be a blessing to others.
The discipline of ‘repracticing spiritual practices’ should be undertaken one at a time. “The speed of gaining information is very fast, the speed of godliness is very slow.” (160) The historic practices of the church still have life-giving qualities. They must however, be ‘repracticed’.
henrydirksen.blogspot.com
Saturday, March 26, 2011
Friday, March 18, 2011
The Problem of Pain
Book Review.
Lewis, C.S. The Problem of Pain. Geoffrey Bles Ltd. London. 1956 (Twentieth impression.)
Comment. Henry
In his wide range of topics and his thorough treatment of those topics, Lewis has included ‘Pain’, a very common but difficult problem. “A brilliant and suggestive book, combining logic and imagination, philosophy and orthodoxy.” Scottish Guardian.
On his journey from being an atheist to becoming a Christian Lewis gives this conclusion regarding the grounds on which he made this change; “If, on such grounds, or on better ones, we follow the course on which humanity has been led, and become Christians, we then have the ‘problem’ of pain.” (13)
The Omnipotence of God and the free choice of man are not what they seem, i.e. a contradiction. And so it is that suffering (pain) becomes a non-contradictional reality. God’s goodness (Love) is different than kindness. Kindness may be limited to the removal of suffering, e.g. killing suffering animals. “If God is Love, He is by definition, something more than mere kindness. He has paid us the intolerable compliment of loving us, in the deepest, most tragic, most inexorable sense.” (29)
Different analogies are used to explain God’s relationship with man. The love of man for a beast is one example, i.e. we are the sheep of His pasture. The father /son relationship is used. In its traditional meaning this ‘love’ is understood as an authoritative love and an obedient love. A third analogy is the lover’s love for his beloved. In this relationship there is a strong expectation of perfection while at the same time a generous attitude of grace.
Man’s wickedness stems from the abuse of the free will and making wrong choices. Christianity declares this as wickedness. This wickedness has been very much played down in our ‘enlightened’ culture. There is no shame. “A recovery of the old sense of sin is essential to Christianity.” (45) It is a part of man’s nature, not acquired but inherited. Until it is admitted it puts God in a position of unwarranted anger. We underestimate and under-evaluate our own wickedness. Don’t be misled by an increased focus on “corporate guilt” (48) and the minimizing of personal guilt. Time does not cancel sin. To argue that everybody is doing it is a juvenile argument.
Pain is the primary result of man’s wickedness. The surrender of self-will, which is a condition of being a Christ follower, is a painful experience, which is resisted by the human spirit. Revenge is an attempt to give retribution an element of good. “Pain as God’s megaphone is a terrible instrument.” (83) It is necessary and a part of discovering God’s truth. Our self-sufficiency must be shattered.
The author presents “six propositions” (98) about pain. “1. There is a paradox about tribulation.” (98) Pain has a redemptive purpose. “2. Tribulation (pain) will never cease till God sees the world to be either redeemed or no further redeemable.” (102) 3. Pain is not a political issue. 4. Suffering helps us realize that this world is not our final home. 5. Pain is not to be thought of as an “unimaginable sum of human misery”. (103) “6. Pain has no tendency, in its own right, to proliferate.” (104) (I don’t get this one.)
(Redemptive) pain can lead to repentance or rebellion. This ‘doctrine’ supports the existence of hell. “A man who admits no guilt can accept no forgiveness.” (110) “In all discussions of hell we should keep steadily before our eyes the possible damnation of ourselves.” (116)
Regarding animal pain it is suggested that as man is different from animal the pain is also different. An exception is made for domesticated animals that are under man’s influence.
Heaven is an essential part of the doctrine of pain and suffering. Lewis explains that what he has to say about heaven “is merely an opinion of my own”. (133) “Your place in heaven will seem to be made for you alone, because you were made for it.” (137)
henrydirksen.blogspot.com
Lewis, C.S. The Problem of Pain. Geoffrey Bles Ltd. London. 1956 (Twentieth impression.)
Comment. Henry
In his wide range of topics and his thorough treatment of those topics, Lewis has included ‘Pain’, a very common but difficult problem. “A brilliant and suggestive book, combining logic and imagination, philosophy and orthodoxy.” Scottish Guardian.
On his journey from being an atheist to becoming a Christian Lewis gives this conclusion regarding the grounds on which he made this change; “If, on such grounds, or on better ones, we follow the course on which humanity has been led, and become Christians, we then have the ‘problem’ of pain.” (13)
The Omnipotence of God and the free choice of man are not what they seem, i.e. a contradiction. And so it is that suffering (pain) becomes a non-contradictional reality. God’s goodness (Love) is different than kindness. Kindness may be limited to the removal of suffering, e.g. killing suffering animals. “If God is Love, He is by definition, something more than mere kindness. He has paid us the intolerable compliment of loving us, in the deepest, most tragic, most inexorable sense.” (29)
Different analogies are used to explain God’s relationship with man. The love of man for a beast is one example, i.e. we are the sheep of His pasture. The father /son relationship is used. In its traditional meaning this ‘love’ is understood as an authoritative love and an obedient love. A third analogy is the lover’s love for his beloved. In this relationship there is a strong expectation of perfection while at the same time a generous attitude of grace.
Man’s wickedness stems from the abuse of the free will and making wrong choices. Christianity declares this as wickedness. This wickedness has been very much played down in our ‘enlightened’ culture. There is no shame. “A recovery of the old sense of sin is essential to Christianity.” (45) It is a part of man’s nature, not acquired but inherited. Until it is admitted it puts God in a position of unwarranted anger. We underestimate and under-evaluate our own wickedness. Don’t be misled by an increased focus on “corporate guilt” (48) and the minimizing of personal guilt. Time does not cancel sin. To argue that everybody is doing it is a juvenile argument.
Pain is the primary result of man’s wickedness. The surrender of self-will, which is a condition of being a Christ follower, is a painful experience, which is resisted by the human spirit. Revenge is an attempt to give retribution an element of good. “Pain as God’s megaphone is a terrible instrument.” (83) It is necessary and a part of discovering God’s truth. Our self-sufficiency must be shattered.
The author presents “six propositions” (98) about pain. “1. There is a paradox about tribulation.” (98) Pain has a redemptive purpose. “2. Tribulation (pain) will never cease till God sees the world to be either redeemed or no further redeemable.” (102) 3. Pain is not a political issue. 4. Suffering helps us realize that this world is not our final home. 5. Pain is not to be thought of as an “unimaginable sum of human misery”. (103) “6. Pain has no tendency, in its own right, to proliferate.” (104) (I don’t get this one.)
(Redemptive) pain can lead to repentance or rebellion. This ‘doctrine’ supports the existence of hell. “A man who admits no guilt can accept no forgiveness.” (110) “In all discussions of hell we should keep steadily before our eyes the possible damnation of ourselves.” (116)
Regarding animal pain it is suggested that as man is different from animal the pain is also different. An exception is made for domesticated animals that are under man’s influence.
Heaven is an essential part of the doctrine of pain and suffering. Lewis explains that what he has to say about heaven “is merely an opinion of my own”. (133) “Your place in heaven will seem to be made for you alone, because you were made for it.” (137)
henrydirksen.blogspot.com
Wednesday, March 9, 2011
The End Of Memory.
Book Review.
Volf, Miroslav. The End Of Memory. Remembering rightly in a violent world. Wm. B, Erdman’s Publishing Co. 2006.
M.V.- Director of the Yale Center of Faith and Culture and Henry B. Wright Professor of Systematic Theology at Yale Divinity School.
Comment. Henry.
This book is written as an autobiographical narrative where the author examines problems of abuse, memory, and reconciliation. A primary point of reference is his personal experience of a month of abusive interrogations while he was a member of the Yugoslavian army. He was considered a spy. The conclusions about ‘remembering rightly’ are transferable concepts that I believe can be applied to relationships that involve painful and/or abusive (emotional, psychological, etc.) memories that most of us experience in ‘normal’ living. I found the read a bit of a challenge because of its inclusion of philosophical and theological material that I am unfamiliar with. (More stretching!)
“To triumph fully, evil needs two victories, not one. The first happens when an evil deed is perpetrated; the second victory, when evil is returned,” (9) by the victim. The challenge for one loves (even the enemy) comes to this; “how should the one who loves remember the wrongdoer and the wrongdoing”. (9) Memory may become a shield and sword as we deal with abuse and suffering.
“Memories are “morally ambiguous”. (39) Our craze for memorials has taken the place of actual memories. By remembering wrongs we declare some level of justice. If we wish to ‘redeem the past’ we must remember rightly. We must also remember truthfully to the best of our ability. Remembering truthfully is a requisite to reconciliation. “When ‘truths’ clash, conflicts are exacerbated.” (57) There is quite a difference between speaking the truth in love.
“Integrating remembered wrongdoing into our life story” (76) is part of inner healing. We have a God-given identity. “In addition to new identity, Christ offers new possibilities.” David Kelsey Tzvetan Todorov “advocates exemplary memory with what he calls literal memory”. (87) The Exodus and the Passion are presented as part of a sacred memory that impact identity, community, the future, and God.
A complete chapter is focused on “the sacred memory of the Exodus and the Passion”. (103) How Israelites were to treat slaves and aliens reflected lessons from the Exodus. The treatment of enemies, e.g. Amalak, was consistent with how God treated Israel’s enemy, Egypt, e.g. pharaoh’s army. The lessons from the Passion centered on “unconditional grace, claims of justice, and to aim for communion”. (121)
Drawing from the writings of Dante and to some extent Plato, the author explores “the rivers of memory and forgetting.” (131) The forgetting of wrongs is a gift which is always easy to accept. In place of the term ‘forgetting’ the author prefers the term “non-remembrance or not-coming-to-mind”. (145) Forgetting is not the absence of memory. Kierkegaard, Nietzsche, and Freud are presented as “defenders of forgetting”. (152) (There is some ‘heavy duty’ reading in this chapter.) Forgiving is modeled for us by God. Love is the key to forgiving and forgetting.
“Memories of suffered wrongs will not come to the minds of the citizens of the world to come (heaven?) For in it they will perfectly enjoy God and one another in God.” (177)
Remembrance is a major part of identity. “Identity-shaping recollection” (195) is impacted by forgetting, ‘non-remembrance’. “The heart of our identity lies not in our hands, but God’s hands.” Martin Luther. If memory were eternal it would give evil the power to permanently mark its victims.
henrydirksen.blogspot.com
Volf, Miroslav. The End Of Memory. Remembering rightly in a violent world. Wm. B, Erdman’s Publishing Co. 2006.
M.V.- Director of the Yale Center of Faith and Culture and Henry B. Wright Professor of Systematic Theology at Yale Divinity School.
Comment. Henry.
This book is written as an autobiographical narrative where the author examines problems of abuse, memory, and reconciliation. A primary point of reference is his personal experience of a month of abusive interrogations while he was a member of the Yugoslavian army. He was considered a spy. The conclusions about ‘remembering rightly’ are transferable concepts that I believe can be applied to relationships that involve painful and/or abusive (emotional, psychological, etc.) memories that most of us experience in ‘normal’ living. I found the read a bit of a challenge because of its inclusion of philosophical and theological material that I am unfamiliar with. (More stretching!)
“To triumph fully, evil needs two victories, not one. The first happens when an evil deed is perpetrated; the second victory, when evil is returned,” (9) by the victim. The challenge for one loves (even the enemy) comes to this; “how should the one who loves remember the wrongdoer and the wrongdoing”. (9) Memory may become a shield and sword as we deal with abuse and suffering.
“Memories are “morally ambiguous”. (39) Our craze for memorials has taken the place of actual memories. By remembering wrongs we declare some level of justice. If we wish to ‘redeem the past’ we must remember rightly. We must also remember truthfully to the best of our ability. Remembering truthfully is a requisite to reconciliation. “When ‘truths’ clash, conflicts are exacerbated.” (57) There is quite a difference between speaking the truth in love.
“Integrating remembered wrongdoing into our life story” (76) is part of inner healing. We have a God-given identity. “In addition to new identity, Christ offers new possibilities.” David Kelsey Tzvetan Todorov “advocates exemplary memory with what he calls literal memory”. (87) The Exodus and the Passion are presented as part of a sacred memory that impact identity, community, the future, and God.
A complete chapter is focused on “the sacred memory of the Exodus and the Passion”. (103) How Israelites were to treat slaves and aliens reflected lessons from the Exodus. The treatment of enemies, e.g. Amalak, was consistent with how God treated Israel’s enemy, Egypt, e.g. pharaoh’s army. The lessons from the Passion centered on “unconditional grace, claims of justice, and to aim for communion”. (121)
Drawing from the writings of Dante and to some extent Plato, the author explores “the rivers of memory and forgetting.” (131) The forgetting of wrongs is a gift which is always easy to accept. In place of the term ‘forgetting’ the author prefers the term “non-remembrance or not-coming-to-mind”. (145) Forgetting is not the absence of memory. Kierkegaard, Nietzsche, and Freud are presented as “defenders of forgetting”. (152) (There is some ‘heavy duty’ reading in this chapter.) Forgiving is modeled for us by God. Love is the key to forgiving and forgetting.
“Memories of suffered wrongs will not come to the minds of the citizens of the world to come (heaven?) For in it they will perfectly enjoy God and one another in God.” (177)
Remembrance is a major part of identity. “Identity-shaping recollection” (195) is impacted by forgetting, ‘non-remembrance’. “The heart of our identity lies not in our hands, but God’s hands.” Martin Luther. If memory were eternal it would give evil the power to permanently mark its victims.
henrydirksen.blogspot.com
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