I was listening to an audio book of C.S. Lewis’ The Weight of Glory when I blinked a few times in the striking light of his prose, realizing for the first time what it meant to look along the light and not merely at it. I was stunned. Lewis argued logically in poetic prose. It was so rich and clear. Lewis conversed so long in the western cannon that he wrote with a Western-Christendom accent. He spoke like one who had walked with Truth in the cool of the day through the English countryside and could imitate the Poet’s cadence and tone.
I was overcome with the idea that I was listening to someone who didn’t think about God as much as He thought like God. I purchased a copy of The Weight of Glory before I was done with the audio book and devoured the print by night and audio by day. I was transported out of myself. I had been looking through borrowed contacts. The eyes of my faith were altered. Continue reading “The Transposition of my Imagination”
There are several definitions for what a social norm is. What I mean by Social norms, are the practices that express a community’s ethics or values. A social norm is a principle put into practice. Social norms are things like tipping. It’s not a law, but it’s socially unacceptable to not tip. It’s ungracious. Even if the service is bad it’s still not ok to withhold a tip. Tipping expresses a collective value.
Social norms, in themselves are not a problem. Jesus didn’t rise up against the social norms of 1st century Judaism because they were wicked inthemselves. The problem is, communities elevate their practices to the level of principles and judge harshly any other group that does not follow the same practice. They make practices, principles.
Liturgy is a good example. True Christian worship looks like this and anything else is heresy. Christian communities love their practices; their traditions, and easily love them more than God or people. We create artificial barriers between us and other groups by elevating our social norms above people. This is what Jesus challenged. In Jesus’ day the purity laws, which were right and good in themselves, prevented the Jews from loving people who needed it. Instead it was a source of arrogance. Continue reading “The Danger of Dogma”
It is this spiritually organic relationship that forms the basis of true Christian community. It is not the fact that we are united in common goals or purposes that makes us a community. Rather, it is the fact that we share a common life in Christ. There are many organizations, both secular and Christian, whose members work together to pursue common goals. Some of these groups may call themselves communities. But biblical community goes much deeper than sharing common goals, though it ultimately involves that. Biblical community is first of all the sharing of a common life in Christ. It is when we grasp this truth that we are in a position to begin to understand true community.
Matthew 12:41The men of Nineveh will rise up at the judgment with this generation and condemn it, for they repented at the preaching of Jonah, and behold, something greater than Jonah is here.
Jesus says he is greater that Jonah. Why? Isn’t it self-evident that He is? Why not just say I am great and Jonah is Jonah. We understand Jesus is the greater Moses, Joshua, and David. But who would call Jesus the greater Jonah? Jesus did. We need to get the big picture. Who wrote the book of Jonah? Jonah did. Jonah learned an important lesson and wants you to learn it too. Jonah’s sins were startlingly revealed to him and he took the lesson to heart and wrote a book about it.
Jonah is a humbled prophet. Jonah is great because he wrote a book in which God is the hero. Besides pointing the reader toward God’s glory, Jonah is one of the most succinct, dynamic and multi-dimensional “types” of Jesus in the Old Testament.
What is the sign of Jonah? A quick read will point us to the fish and the three days of Death, but it’s more complicated than that. To properly interpret the book of Jonah we need to understand that “the sign of Jonah” is the Sacrifice, the fish, the word and the judgment of Jonah as they foreshadow Jesus’ ministry.
Isaiah 44:24Thus says the Lord, your Redeemer,
who formed you from the womb:
“I am the Lord, who made all things,
who alone stretched out the heavens,
who spread out the earth by myself,
Isaiah 45:12I made the earth
and created man on it;
it was my hands that stretched out the heavens,
and I commanded all their host.
We learn from this section that the world had a beginning. This might be considered one of the most obvious truths that can be stated, but is one that has always required confirmation by divine revelation, due to man’s impudent mythologies. Continue reading “For the Glory of His name”
Nature confesses there is a God. As Calvin stated:
“There exists in the human minds and indeed by natural instinct, some sense of Deity, we hold to be beyond dispute, since God himself, to prevent any man from pretending ignorance, has endued all men with some idea of his Godhead” (Institutes, 3.1)
The Christian’s knowledge of the Godhead is special because it is relational; it is covenantal. We know who God is because of what he does and what he tell us of himself. The Lord’s creation, actions and disclosures recorded in the bible are the source for our special knowledge of him. Knowledge that goes beyond mere instinct or a vague “sense;” the God of the bible is relational and personal. Continue reading “The Triune God”
The Old Testament in Hebrew (which was the native language of the people of God of old), and the New Testament in Greek (which, at the time of the writing of it, was most generally known to the nations), being immediately inspired by God, and, by His singular care and providence, kept pure in all ages, are therefore authentical (Matt. 5:18); so as, in all controversies of religion, the Church is finally to appeal unto them (Isa. 8:20; Acts 15:15; John 5:39, 46).