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::: The Zwingli Prayer :::
The following comes from Dr. Gregg Allison’s forthcoming book, Introduction to Historical Theology in the chapter entitled, “The Interpretation of Scripture.”
Beginning in July, 1525, every day (except Fridays and Sundays) at 7:00a.m. (summer) or 8:00 a.m. (winter), all the pastors and theological students in Zurich met in the cathedral for an hour of intense exegesis and interpretation of Scripture (based on the Greek or Hebrew and Latin versions). Zwingli opened each meeting with this prayer:
“Almighty, eternal and merciful God, whose Word is a lamp unto our feet and a light unto our path, open and illuminate our minds, that we may purely and perfectly understand your Word and that our lives may be conformed to what we have rightly understood, that in nothing we may be displeasing unto your majesty, through Jesus Christ our Lord. Amen.”
-Zwingli
Welcome to Our World … Where Police Get Away With Brutality
Only every now and then is it caught on tape.
::::: Racial Reconciliation in Action :::::
====================HT: Christ, My Righteousness
I m p r o v e :: Y o u r :: T h e o l o g i c al :: L i n g o
If you learned just one word a week from Theological Word of the Day … you would probably increase your theological linguistic abilities by about 200% in one year. Below are some examples.
agrapha (Gk. “not written”)
The agrapha are those sayings of Christ that were not recorded by the Gospel writers, yet are attested either in the traditions of the early church or in other New Testament books. A definite example of an agrapha is recorded in Acts, 20:35 where Paul says, “Remember the word of the Lord Jesus, how he said: It is a more blessed thing to give, rather than to receive.” These words are not recorded in the Gospels, but are part of the unwritten tradition which Paul received. The agrapha are normally found in the writings of church Fathers. If the writing has sufficient attestation in the Fathers and it does not contradict any canonical teaching, it is considered a possible instance of agrapha. One example in the early church is from Justin Martyr, Dial. 47: “Wherefore also our Lord Jesus Christ said, ‘In whatsoever things I apprehend you, in those I shall judge you.’” Many of the proposed agrapha, however, could very easily be summaries or paraphrases of canonical sayings, thus making a genuine agrapha difficult to determine.
teritum quid (Lat. “the third way”)
This phrase was first used in the forth century to refer to the Apollinarians solution to the question “Is Christ God or man?” The Apollinarians were said to have offered a “third way” in which Christ was neither God nor man. This phase is used generally to refer to a solution to a problem where there seems to be only two mutually exclusive alternatives. The dictionary refers to it as “something that cannot be classified into either of two groups considered exhaustive.” For example, in Christianity Evangelicalism is often thought of as the tertium quid to liberalism and fundamentalism. Molinism is often said to offer a tertium quid to Calvinism and Arminianism. Often the tertium quid is a resolution that offers compromise, but it can also be the option that offers a both/and approach.
__–__-____-____–HT: Theological Word of the Day
:: A Person’s A Person, No Matter How Small :: Brilliant Speech by 12 year old girl
::::::::::::::::::::::::__HT: The Crimson Window
:: On the Protestant Reasons for Rejecting the Apocryphal Writings ::
On the one hand, we Protestants tell Catholics that the church did not authoritatively decide the canon, but rather recognized those books which were recognized by the early church as authoritative. On the other hand, the early church found it difficult to discern any canonical list that was accepted by ecclesiastical consensus (the consensus of the church abroad).
The closest measure of ecclesiastical consensus can be determined from the Council of Hippo, and the 3rd and 4th Councils of Carthage. But, perhaps to the surprise of us Protestants, these councils accepted the apocryphal books as canonical. Thus, if we were judging by the testimony of the church abroad about which books bear the Spirit’s power, we would have to concede that the apocryphal books are authoritative. Protestants, however, simply don’t recognize the consensus of the early church on this matter. This raises an important question: Is it up the individuals to decide for themselves (such as in the Reformation confirming the opinions of Athanasius and Jerome) or for the church abroad to decide? In other words, what does the Protestant rejection of the apocrypha imply about the criterion for canonization? Where does authority come from if not from the acceptance of the church abroad? Or how can one know from whence comes the authority of the Spirit through scripture if not by the testimony of the church abroad?
Note the reasons for the Protestant rejection listed in most Protestant accounts: 1) the Jewish Scripture was considered canonical by Jesus and his disciples, and therefore must be considered the Bible of the church, and 2) historical inaccuracy of the apocrypha. These reasons, however, appear incomplete. The Christian community went beyond the Bible of the Jewish canon when it canonized the writings of the apostles and their companions. Secondly, historical inaccuracy is based on the authority of scholarly criticism, not the consensus of the church abroad, but the standards of scholarly criticism differ from one scholar to the next.
It appears to me, at the present, that the Protestant standards for canonicity are relatively arbitrary and lead logically to subjectivism in determining which books are canonical and which ones are not. Something is also to be said of the apparent arbitrary acceptance of only certain of the decrees of the early theological councils (e.g. Nicaea and Chalcedon) as authoritative for the church, but not others. In spite of the Protestant motto sola scriptura, even the conservative evangelicals overwhelmingly do not allow people to be called “Christian” unless they affirm these councils. To put it yet another way, if the church does not have the authority to establish the canon, but only to recognize and affirm that which is already authoritative, then why do Protestants not affirm and recognize those books which were recognized by the early church as authoritative? How does one know which books are to be recognized as authoritative, or, as bearing the “secrete testimony of the Spirit” (Calvin) if not through the early ecclesiastical consensus?
Calvin writes:
Let this point therefore stand: that those whom the Holy Spirit has inwardly taught truly rest upon Scripture, and that Scripture is self authenticated … And the certainty it deserves with us, ti attains by the testimony of the Spirit. (Institutes, 1.7.5)
But if the scripture is self authenticating through the voice of the Spirit, then how is this voice to be measured if not by the testimony of the church to whom this Spirit speaks? Regardless of whether the church is to establish the canon or simply recognize the canon, Protestants must explain what the criterion for recognition is if it’s not by the consensus of the church abroad (whether that refer to the early church or the church throughout the ages).
:: Buzz Off :: Changing my Blog to Curb my “Buzz” Appetite
For the reasons given below, T h e o • p h i l o g u e has and will continue experience a serious cutback in posts.
In seminary one develops many convictions and often enters a whole new world of theological discourse for the first time. Just as seminary students quickly develop opinions on all the theological controversies in the church, they also tend to need an outlet for these opinions (Read: Pray for seminary wives). They may be eager for genuine discourse, but all too often they are more eager to argue their newly developed opinions.
On the one hand, they develop a sharp awareness of how misunderstandings and false teaching in the church are harming the body of Christ. On the other hand, it is not always the case that seminary students exercise great restraint with the expressions of their understanding or charity to those Christians that may be guilty of common misunderstandings. Often the blogosphere becomes the perfect outlet for seminary students to parrot the arguments of their seminary professors or textbook authors. Perhaps for this reason, the blogosphere is a great blessing to their close friends who are not in seminary (Read: Pray for friends of seminary students). There is a great danger, however, that lurks amidst the blogoswamp waters. Before I tell you exactly what danger I’m talking about, let me mention two relatively recent posts that got my attention.
A while back, Owen Strachan posted about changes he was making to his blog. Whereas he used to be a very frequent poster, he doesn’t post as much anymore. He didn’t quit the blog thing entirely, but his cutback in writing material was very significant. Owen is one of the most prolific men I know. His productivity level is unbelievable. As if Ph.D. study was not demanding enough all by itself, Owen directs affairs at the Carl F. H. Henry Center on the side, regularly blogs, and manages to satisfy the responsiblities of both a husband and father all at the same time. (I find it hard to keep up with local church ministry and reading assignments for my masters degree–and I’m single with no kids!) This is why it made an impression on me when I finally caught my first glimpse of Owen’s humanity. On the brink of the 09 New Year he posted the following words:
After some thinking, praying and conversation, I’ve decided to step back from blogging a bit. … I started blogging to get writing experience. … It was a very helpful exercise, and I’m glad I did it. Now, though, with lots of commitments and responsibilities, I need to step back. I need to focus more on permanent things. Blogs can be immensely helpful, valuable, and edifying, but so can other things, and certain other things may last longer. Blogging is a great intellectual and spiritual discipline, but as other venues of edification open up, one may have to focus less on blogging and more on family, church, classes, projects, and other things.
Owen’s post hit me hard for this reason: Whereas I used to post on COACH only every now and then and tended to post things of a more substantive nature, since the inception of T h e o • p h i l o g u e I had attempted a different style of blogging. At first it was fun because I was able to keep up with so many “things.” I would surf the internet for hours and often find material for ten posts in just one day. I would get sucked into the blogosphere like it was a time vacuum, or better yet, like it was a place where time did not exist. I so easily lost track of time as I surfed around, with one glance at my clock I would turn red and get sick to my stomach, ashamed of my obsession and afraid of getting further behind in my other, more important responsibilities.
Because wordpress has this brilliant feature where you can know how many hits each of your posts get on a given day, overtime I have come to realize that the blogosphere craves “buzz,” especially controversy “buzz.” It was a temptation for me to begin only posting the most controversial things I ran across because I knew they would get a lot of hits. Without realizing it, however, I had myself developed a larger appetite for such “buzz.” Thus, it became very natural for me to find the “buzz” and post about it. Or even create it. On one of my posts, in spite of my adding fuel to a specific controversy, the two people about whom the controversy concerned were actually reconciled in the comment thread on my very post (something I never imagined would happen). Nevertheless … the point is this: I spent too much time in the blogosphere and developed too big of an appetite for things that were, in the end, relatively unedifying.
Don’t get me wrong, not everything I posted or read was unedifying, and even the relative value of all the “buzz” is largely dependent on the motives of one’s heart, but when my hits would go sky high whenever I posted on taboo issues, it did two things: 1) revealed to me my own sin nature, and 2) revealed to me something about the blogosphere that helped me better understand TMZ and other gossip filled tabloid type publications. People, whether Christian or not, love the taboo. And for this reason, it sells.
Although Owen’s reasons for posting less were not based on a confession such as the one I am making here, it nevertheless emboldened me to, for my own reasons, cut back significantly on my time spent in the blogosphere.
Even more recently and relevant to my own experience was my once fellow classmate Tony Kummer’s recent shift in focus and discontinuation of “The Baptist Buzz.” He writes:
I’ve had some internal conflict the last few weeks about my blogging. This is nothing new, and I expect most Christians have struggled with the right use of this technology. Seeking a global audience has always strained my own pursuit of humility, and I’ve often questioned the best use of time.
Tonight, I’m under specific conviction from the Apostle Paul. I’ll just clip the verses that have caught my attention and leave you to draw your own conclusions.
2 Timothy 2:4 No soldier gets entangled in civilian pursuits, since his aim is to please the one who enlisted him.
2 Timothy 2:16 But avoid irreverent babble, for it will lead people into more and more ungodliness,
2 Timothy 2:23 Have nothing to do with foolish, ignorant controversies; you know that they breed quarrels.
So, my conscious is captive to the Word of God. Until I can work out this issue I’ll try a little different format here on the site. I’m going to discontinue the Baptist Buzz feature and replace it with an new aggregator box called “SBC Watchlist.” That will be a collection of the most influential SBC blogs and news feeds (to my knowledge). This will also mean I won’t be scanning the feeds daily and will mean a reformat on the newsletter.
Pray for me to discern God’s direction in this and I do apologize to all the regular readers of Baptist Buzz.
As T h e o • p h i l o g u e was beginning to climb in hits more than it had ever been before, my heart began to imagine what my stats would look like if I kept it up. Ironically, at about the same time, my conscience began to own up to the reality of what the blogosphere was doing to my own heart. Not only is it very time consuming to keep up with all the “Buzz,” but it’s a spiritual danger to begin blogging just for the sake of more and more hits.
For this and other nuanced convictions, I have decided to seriously cut back on my posting. Furthermore, my posting will go back to the way it used to be for a few years on COACH. More substance, less buzz. This will mean a plunging decrease in my hits, but I will gain more peace of mind and heart. Although the venue of the blogosphere doesn’t tend to have as big an appetite for what I think of as my more substantive posts, quality of writing matters more to me than quantity of readership.
:: The Giving of Indulgences in New York ::
The Catholic Church’s ongoing practice of giving indulgences is receiving a little press in New York.
::::::::::::::::::::HT: All Things Loss