Rootless without Tradition

Sherman 's post on To Each His Own. struck a resonance in me because I have always felt that Protestantism in general and Evangelicalism is particular has been truncated by the throwing away of two thousand years of church history. This is especially true of the period of the early church, often defined as the church until the 5th century.

Recently I have been reading D.H. Williams (2005) Evangelicals and Traditions (Grand Rapids, MI: Baker Academic). Williams is professor of religion in patristics and historical theology at Baylor University.

In this book, Williams argues convincingly that the apostolic and patristic traditions have contributed significantly to the development of the catholic (small c) church. The word catholic church means the whole church and encompass all of God's people. The biblical image for catholic is the body of Christ, the people of God, and the temple of the Holy Spirit.

Williams who is himself from the free church tradition, nevertheless felt that the distancing and downgrading by the Reformers of church traditions has actually made the Reformation rootless. He cited John Wesley as the first to realise this and reincorporate some of the traditions into the Methodism movement.

Here are some of Williams' suggested links for Patristic Studies

Augustine of Hippo

Christian Classic Ethereal Library (CCEL)

Early Church Fathers (CCEL)

The Ecole Initiative

ICLnet Guide to Early Church Documents

Rich Tatum's Glossary of Church History

enjoy!

Rootless without Tradition

Sherman 's post on To Each His Own. struck a resonance in me because I have always felt that Protestantism in general and Evangelicalism is particular has been truncated by the throwing away of two thousand years of church history. This is especially true of the period of the early church, often defined as the church until the 5th century.

Recently I have been reading D.H. Williams (2005) Evangelicals and Traditions (Grand Rapids, MI: Baker Academic). Williams is professor of religion in patristics and historical theology at Baylor University.

In this book, Williams argues convincingly that the apostolic and patristic traditions have contributed significantly to the development of the catholic (small c) church. The word catholic church means the whole church and encompass all of God's people. The biblical image for catholic is the body of Christ, the people of God, and the temple of the Holy Spirit.

Williams who is himself from the free church tradition, nevertheless felt that the distancing and downgrading by the Reformers of church traditions has actually made the Reformation rootless. He cited John Wesley as the first to realise this and reincorporate some of the traditions into the Methodism movement.

Here are some of Williams' suggested links for Patristic Studies

Augustine of Hippo

Christian Classic Ethereal Library (CCEL)

Early Church Fathers (CCEL)

The Ecole Initiative

ICLnet Guide to Early Church Documents

Rich Tatum's Glossary of Church History

enjoy!

Commentary on Malaysia General Election 2008

Below is a commentary on the results of the 12th Malaysian General Elections which took place last month. This commentary is written by Tricia Yeoh on behalf of RoH Malaysia.

In several months' time, RoH Malaysia aims to publish a book consisting of various papers written by the members of our Team. This book will contain a fuller assessment of where we think Malaysia is now in her journey towards a mature society. Complementing this assessment will be our theological, pastoral, and spiritual responses towards these observed Malaysian realities.

Commentary on Malaysia’s 12th General Elections 2008

For Revolution of Hope (RoH Malaysia)
by Tricia Yeoh

April 2008


Tricia is currently the Director of the Centre for Public Policy Studies, at which she engages in national socio-economic issues through research, analysis and fostering policy dialogue. This covers a wide range of issues, dealing for example, with inter-faith dialogue and economic policies. Her work involves interacting closely with the country's socio-political environment. She hopes to work constructively toward a matured and united Malaysia, and envisions faith and vocation as one, as we seek common goals and platforms in the long-term nation-building process. She blogs on http://www.egalitaria.wordpress.com/.


For those who have toiled many years fighting injustice in Malaysia, the results of the 12th General Election was considered vindication. Growing frustration with the administration led to what has been called a “political tsunami”, leading to the stronghold Barisan Nasional coalition losing its two-thirds majority at Parliament level. More shocking was its loss of four states, leaving the loose Opposition coalition to lead five State Governments in total, also unprecedented since Malaysia’s independence in 1957.

There were certainly a host of factors leading to this watershed event. Touted very much as an elections in which people exercised punishment votes, the percentage of popular vote for the coalition Government fell from 63% in 2004 to 51.2% in 2008, showing only slightly more than half of Malaysia’s voting population showing support for the present administration. These “push” variables have been charted out in analytic terms, listed in simple order as state corruption, inflation, displeasure with the New Economic Policy and its accompanying preferential policies for the Bumiputera community (made up of Malays and natives of the land) resulting in gross intra-ethnic socio economic disparity, issues of religious freedom, the economy, and the general perception of institutional and structural failures (the judiciary and police are two in particular).

One of the more significant “pull” factors was Anwar Ibrahim, Malaysia’s ex-Deputy Prime Minister, who, after his recent release from seven-year imprisonment, went on massive rounds all across the country to rally for candidates in his party (Parti Keadilan Rakyat, originally formed on the premise of highlighting political injustice that was served him in 1998). Anwar’s ambition is to shoot for power, namely as head honcho of the state, and observers see these results as steadily laying the bricks in that very direction. The fact that the nation’s ex-Prime Minister, Tun Dr Mahathir Mohamed (arch enemy of Anwar), launched a series of strong criticism against the present Prime Minister Abdullah Badawi added fuel to the fire.

In a complexity of sorts, Malaysians had a plethora of issues and platforms to choose from, in voting against Barisan Nasional. All seemed to work in favour of the opposition, even if this was not considered a viable alternative. If one were not necessarily an Anwar supporter, one would weigh carefully the once-considered-wisdom of Dr Mahathir. If one were not necessarily an advocate for human rights and social justice, one would cite the dwindling economy as a reason to awaken the seemingly slackening Government. In either corner one turned, one was hit smack in the face with endless issues 360 degrees all around. The degrees and complexities to which each issue lent itself to the fabric of dissatisfaction remains to be explored. Some, for example, have argued that the Government’s last-minute decision to withdraw the use of indelible ink (earlier promised tooth and nail to enhance transparent election processes) was the straw that broke the camel’s back, proving the insincerity and potential fraudulence of the system.

As results streamed in steadily on a late Saturday night, into an early Sunday on March the 9th, Malaysians awoke to a new dawn. This new Malaysia was one characterised by an empowerment that although ironically belonged to the people, was also unrecognisable. For so long had frustrations simmered silently, until no longer could a storm in a teacup remain still. Despite initial hiccups, political instability within the opposition groups (PKR, DAP, PAS) and Government (UMNO, MCA, MIC, and others), this momentous event marks a positive step for Malaysia’s democratisation process as a whole. People now acknowledge their role as participatory citizens in the future of the nation, the very element necessary in any democracy.
Perseverance and longsuffering take on a new meaning in light of this new Malaysia. Many strived towards achieving a goal, although this goal was nowhere near in sight. Underlying this was a belief, real or imagined, that someday their work would reap good fruit. Now, whether or not these results would have been harvested in one’s lifetime is irrelevant, since dedication to a cause (for social, economic and political justice) should not be influenced by one’s belief in its ease of attainment. No, many should (and would) have continued working anyway, in creating a better society, whether or not the Elections resulted in opposition obtaining zero or 82 Parliamentary seats.

The point is, sweet victory was tasted and it is a welcome reminder that little “kingdoms on earth” can be exemplified right here, right now. Why the results of the Elections are considered a victory is not because Barisan Nasional lost numerous seats, nor was it because the Opposition control five out of 13 state Governments, a fivefold achievement. It is because Malaysians are now pointed in the direction of democratisation, an equitable society, social justice, principled governance (over and above race-based politics), public accountability, and freedom of expression. For all political parties to recognise this is a giant step for the country. Now begins the actual work in putting rhetoric into practice. Malaysians are holding their breath, but they acknowledge this. That this outcome has been a blessing of the most extraordinary kind.



.

Commentary on Malaysia General Election 2008

Below is a commentary on the results of the 12th Malaysian General Elections which took place last month. This commentary is written by Tricia Yeoh on behalf of RoH Malaysia.

In several months' time, RoH Malaysia aims to publish a book consisting of various papers written by the members of our Team. This book will contain a fuller assessment of where we think Malaysia is now in her journey towards a mature society. Complementing this assessment will be our theological, pastoral, and spiritual responses towards these observed Malaysian realities.

Commentary on Malaysia’s 12th General Elections 2008

For Revolution of Hope (RoH Malaysia)
by Tricia Yeoh

April 2008


Tricia is currently the Director of the Centre for Public Policy Studies, at which she engages in national socio-economic issues through research, analysis and fostering policy dialogue. This covers a wide range of issues, dealing for example, with inter-faith dialogue and economic policies. Her work involves interacting closely with the country's socio-political environment. She hopes to work constructively toward a matured and united Malaysia, and envisions faith and vocation as one, as we seek common goals and platforms in the long-term nation-building process. She blogs on http://www.egalitaria.wordpress.com/.


For those who have toiled many years fighting injustice in Malaysia, the results of the 12th General Election was considered vindication. Growing frustration with the administration led to what has been called a “political tsunami”, leading to the stronghold Barisan Nasional coalition losing its two-thirds majority at Parliament level. More shocking was its loss of four states, leaving the loose Opposition coalition to lead five State Governments in total, also unprecedented since Malaysia’s independence in 1957.

There were certainly a host of factors leading to this watershed event. Touted very much as an elections in which people exercised punishment votes, the percentage of popular vote for the coalition Government fell from 63% in 2004 to 51.2% in 2008, showing only slightly more than half of Malaysia’s voting population showing support for the present administration. These “push” variables have been charted out in analytic terms, listed in simple order as state corruption, inflation, displeasure with the New Economic Policy and its accompanying preferential policies for the Bumiputera community (made up of Malays and natives of the land) resulting in gross intra-ethnic socio economic disparity, issues of religious freedom, the economy, and the general perception of institutional and structural failures (the judiciary and police are two in particular).

One of the more significant “pull” factors was Anwar Ibrahim, Malaysia’s ex-Deputy Prime Minister, who, after his recent release from seven-year imprisonment, went on massive rounds all across the country to rally for candidates in his party (Parti Keadilan Rakyat, originally formed on the premise of highlighting political injustice that was served him in 1998). Anwar’s ambition is to shoot for power, namely as head honcho of the state, and observers see these results as steadily laying the bricks in that very direction. The fact that the nation’s ex-Prime Minister, Tun Dr Mahathir Mohamed (arch enemy of Anwar), launched a series of strong criticism against the present Prime Minister Abdullah Badawi added fuel to the fire.

In a complexity of sorts, Malaysians had a plethora of issues and platforms to choose from, in voting against Barisan Nasional. All seemed to work in favour of the opposition, even if this was not considered a viable alternative. If one were not necessarily an Anwar supporter, one would weigh carefully the once-considered-wisdom of Dr Mahathir. If one were not necessarily an advocate for human rights and social justice, one would cite the dwindling economy as a reason to awaken the seemingly slackening Government. In either corner one turned, one was hit smack in the face with endless issues 360 degrees all around. The degrees and complexities to which each issue lent itself to the fabric of dissatisfaction remains to be explored. Some, for example, have argued that the Government’s last-minute decision to withdraw the use of indelible ink (earlier promised tooth and nail to enhance transparent election processes) was the straw that broke the camel’s back, proving the insincerity and potential fraudulence of the system.

As results streamed in steadily on a late Saturday night, into an early Sunday on March the 9th, Malaysians awoke to a new dawn. This new Malaysia was one characterised by an empowerment that although ironically belonged to the people, was also unrecognisable. For so long had frustrations simmered silently, until no longer could a storm in a teacup remain still. Despite initial hiccups, political instability within the opposition groups (PKR, DAP, PAS) and Government (UMNO, MCA, MIC, and others), this momentous event marks a positive step for Malaysia’s democratisation process as a whole. People now acknowledge their role as participatory citizens in the future of the nation, the very element necessary in any democracy.
Perseverance and longsuffering take on a new meaning in light of this new Malaysia. Many strived towards achieving a goal, although this goal was nowhere near in sight. Underlying this was a belief, real or imagined, that someday their work would reap good fruit. Now, whether or not these results would have been harvested in one’s lifetime is irrelevant, since dedication to a cause (for social, economic and political justice) should not be influenced by one’s belief in its ease of attainment. No, many should (and would) have continued working anyway, in creating a better society, whether or not the Elections resulted in opposition obtaining zero or 82 Parliamentary seats.

The point is, sweet victory was tasted and it is a welcome reminder that little “kingdoms on earth” can be exemplified right here, right now. Why the results of the Elections are considered a victory is not because Barisan Nasional lost numerous seats, nor was it because the Opposition control five out of 13 state Governments, a fivefold achievement. It is because Malaysians are now pointed in the direction of democratisation, an equitable society, social justice, principled governance (over and above race-based politics), public accountability, and freedom of expression. For all political parties to recognise this is a giant step for the country. Now begins the actual work in putting rhetoric into practice. Malaysians are holding their breath, but they acknowledge this. That this outcome has been a blessing of the most extraordinary kind.



.

A Statement of Faith

Pastor, author,speaker, and blogger Mark Roberts recently left Irvine Presbyterian Church in the United States where he was the Senior Pastor in order to become the Senior Director and Scholar-in-Residence of Laity Lodge. As a Presbyterian pastor, he will be examined for his theological stand as he moves from one Presbytery to another. Usually, they will be required to present their statement of faith. Mark's presentation is unique and worth reading:

Great is thy faithfulness, O God my Father, There is no shadow of turning with thee; Thou changest not, thy compassions, they fail not; As thou hast been thou forever wilt be. (1)

Holy, holy, holy! Lord God Almighty! Early in the morning our song shall rise to Thee; Holy, holy, holy, merciful and mighty! God in three Persons, blessed Trinity! (2)

Sing praise to God Who reigns above, the God of all creation, The God of power, the God of love, the God of our salvation. With healing balm my soul is filled and every faithless murmur stilled: To God all praise and glory.

The Lord is never far away, but through all grief distressing, An ever present help and stay, our peace and joy and blessing. As with a mother’s tender hand, God gently leads the chosen band: To God all praise and glory. (3)

Fairest Lord Jesus, Ruler of all nature, O Thou of God and man the Son, Thee will I cherish, Thee will I honor, Thou, my soul’s glory, joy and crown.

Beautiful Savior! Lord of all the nations! Son of God and Son of Man! Glory and honor, praise, adoration, Now and forever more be Thine. (4)

Crown Him with many crowns, the Lamb upon His throne. Hark! How the heavenly anthem drowns all music but its own. Awake, my soul, and sing of Him who died for thee, And hail Him as thy matchless King through all eternity. (5)

Have we trials and temptations? Is there trouble anywhere? We should never be discouraged; take it to the Lord in prayer. Can we find a friend so faithful who will all our sorrows share? Jesus knows our every weakness; take it to the Lord in prayer. (6)

Spirit of God, descend upon my heart; Wean it from earth; through all its pulses move; Stoop to my weakness, mighty as Thou art; And make me love Thee as I ought to love. (7)

Take my life, and let it be consecrated, Lord, to Thee. Take my moments and my days; let them flow in ceaseless praise. Take my hands, and let them move at the impulse of Thy love. Take my feet, and let them be swift and beautiful for Thee.

Take my will, and make it Thine; it shall be no longer mine. Take my heart, it is Thine own; it shall be Thy royal throne. Take my love, my Lord, I pour at Thy feet its treasure store. Take myself, and I will be ever, only, all for Thee. (8)

Have Thine own way, Lord! Have Thine own way! Thou art the Potter, I am the clay. Mold me and make me after Thy will, While I am waiting, yielded and still.

Have Thine own way, Lord! Have Thine own way! Hold o’er my being absolute sway! Fill with Thy Spirit ’till all shall see Christ only, always, living in me. (9)

O to grace how great a debtor Daily I’m constrained to be! Let Thy grace, Lord, like a fetter, Bind my wand’ring heart to Thee: Prone to wander, Lord, I feel it, Prone to leave the God I love; Here’s my heart, Lord, take and seal it, Seal it for Thy courts above. (10)

How firm a foundation, ye saints of the Lord, Is laid for your faith in His excellent Word! What more can He say than to you He hath said, You, who unto Jesus for refuge have fled? (11)

When we walk with the Lord in the light of His Word, What a glory He sheds on our way! While we do His good will, He abides with us still, And with all who will trust and obey. Trust and obey, for there’s no other way To be happy in Jesus, but to trust and obey. (12)

The Church’s one foundation Is Jesus Christ her Lord, She is His new creation By water and the Word. From heaven He came and sought her To be His holy bride; With His own blood He bought her And for her life He died.

Elect from ev’ry nation, Yet one o’er all the earth; Her charter of salvation, One Lord, one faith, one birth; One holy Name she blesses, Partakes one holy food, And to one hope she presses, With every grace endued. (13)

We are the Body of which the Lord is Head, Called to obey Him, now risen from the dead; He wills us be a family, Diverse yet truly one: O let us give our gifts to God, And so shall his work on earth be done.

We are a temple, the Spirit’s dwelling place, Formed in great weakness, a cup to hold God’s grace; We die alone, for on its own Each ember loses fire: Yet joined in one the flame burns on To give warmth and light, and to inspire. (14)

Lift high the cross, the love of Christ proclaim, Till all the world adore His sacred Name. (15)

Multiply Your love through us To the lost and the least. Let us be Your healing hands Your instruments of peace. May our single purpose be To imitate Your life. Through our simple words and deeds Let love be multiplied.

Let us see Your kingdom come To the poor and broken ones. Let us see a mighty flood Of justice and mercy, O Jesus. Let love be multiplied. Let love be multiplied.

Multiply Your church through us To the ends of the Earth. Where there’s only barrenness Let us see new birth. Use us as Your laborers Working side by side. Let us see your harvest come. Let love be multiplied. (16)

Finish then Thy new creation, Pure and spotless let us be; Let us see Thy great salvation Perfectly restored in Thee! Changed from glory into glory, Till in heaven we take our place, Till we cast our crowns before Thee, Lost in wonder, love, and praise. (17)

Great is thy faithfulness! Great is thy faithfulness! Morning by morning new mercies I see; All I have needed thy hand hath provided; Great is thy faithfulness, Lord, unto me! (18)

References

(1) “Great is Thy Faithfulness” by Thomas Chisholm, 1923. Refrain.

(2) “Holy, Holy, Holy” by Reginald Heber, 1826. Verse 1.

(3) “Sing Praise to God Who Reigns Above” by Johann Schütz, 1675; trans. Frances Cox, 1864. Verses 1 & 3.

(4) “Fairest Lord Jesus” from Münster Gesangbuch, 1677; trans. Joseph Seiss, 1873, Verses 1 & 5.

(5) “Crown Him with Many Crowns,” by Matthew Bridges, 1852. Verse 1.

(6) “What a Friend We Have in Jesus,” by Joseph Scriven, 1855. Verse 2.

(7) “Spirit of God, Descend Upon My Heart” by George Croly, 1854. Verse 1.

(8) “Take My Life and Let It Be,” by Frances Havergal, 1874. Verses 1 & 3.

(9) “Have Thine Own Way” by Adelaide Pollard, 1907. Verses 1 & 4.

(10) “Come Thou Fount of Every Blessing,” by Robert Robinson, 1758. Verse 4.

(11) “How Firm a Foundation” by John Rippon, 1878. Verse 1.

(12) “Trust and Obey” by John Sammis, 1887. Verse 1 and refrain.

(13) “The Church’s One Foundation,” by Samuel Stone, 1866. Verses 1 & 2.

(14) “We Are God’s People,” by Bryan Jeffery Leech, 1976. Verses 3 & 4.

(15) “Lift High the Cross,” by George Kitchin, 1916. Refrain.

(16) “Multiply Your Love,” by Andy Park, CCLI #3278422.

(17) “Love Divine, All Loves Excelling” by Charles Wesley, 1747. Verse 4.

(18) “Great is Thy Faithfulness” by Thomas Chisholm, 1923. Refrain.

read more about his statement of faith here

A Statement of Faith

Pastor, author,speaker, and blogger Mark Roberts recently left Irvine Presbyterian Church in the United States where he was the Senior Pastor in order to become the Senior Director and Scholar-in-Residence of Laity Lodge. As a Presbyterian pastor, he will be examined for his theological stand as he moves from one Presbytery to another. Usually, they will be required to present their statement of faith. Mark's presentation is unique and worth reading:

Great is thy faithfulness, O God my Father, There is no shadow of turning with thee; Thou changest not, thy compassions, they fail not; As thou hast been thou forever wilt be. (1)

Holy, holy, holy! Lord God Almighty! Early in the morning our song shall rise to Thee; Holy, holy, holy, merciful and mighty! God in three Persons, blessed Trinity! (2)

Sing praise to God Who reigns above, the God of all creation, The God of power, the God of love, the God of our salvation. With healing balm my soul is filled and every faithless murmur stilled: To God all praise and glory.

The Lord is never far away, but through all grief distressing, An ever present help and stay, our peace and joy and blessing. As with a mother’s tender hand, God gently leads the chosen band: To God all praise and glory. (3)

Fairest Lord Jesus, Ruler of all nature, O Thou of God and man the Son, Thee will I cherish, Thee will I honor, Thou, my soul’s glory, joy and crown.

Beautiful Savior! Lord of all the nations! Son of God and Son of Man! Glory and honor, praise, adoration, Now and forever more be Thine. (4)

Crown Him with many crowns, the Lamb upon His throne. Hark! How the heavenly anthem drowns all music but its own. Awake, my soul, and sing of Him who died for thee, And hail Him as thy matchless King through all eternity. (5)

Have we trials and temptations? Is there trouble anywhere? We should never be discouraged; take it to the Lord in prayer. Can we find a friend so faithful who will all our sorrows share? Jesus knows our every weakness; take it to the Lord in prayer. (6)

Spirit of God, descend upon my heart; Wean it from earth; through all its pulses move; Stoop to my weakness, mighty as Thou art; And make me love Thee as I ought to love. (7)

Take my life, and let it be consecrated, Lord, to Thee. Take my moments and my days; let them flow in ceaseless praise. Take my hands, and let them move at the impulse of Thy love. Take my feet, and let them be swift and beautiful for Thee.

Take my will, and make it Thine; it shall be no longer mine. Take my heart, it is Thine own; it shall be Thy royal throne. Take my love, my Lord, I pour at Thy feet its treasure store. Take myself, and I will be ever, only, all for Thee. (8)

Have Thine own way, Lord! Have Thine own way! Thou art the Potter, I am the clay. Mold me and make me after Thy will, While I am waiting, yielded and still.

Have Thine own way, Lord! Have Thine own way! Hold o’er my being absolute sway! Fill with Thy Spirit ’till all shall see Christ only, always, living in me. (9)

O to grace how great a debtor Daily I’m constrained to be! Let Thy grace, Lord, like a fetter, Bind my wand’ring heart to Thee: Prone to wander, Lord, I feel it, Prone to leave the God I love; Here’s my heart, Lord, take and seal it, Seal it for Thy courts above. (10)

How firm a foundation, ye saints of the Lord, Is laid for your faith in His excellent Word! What more can He say than to you He hath said, You, who unto Jesus for refuge have fled? (11)

When we walk with the Lord in the light of His Word, What a glory He sheds on our way! While we do His good will, He abides with us still, And with all who will trust and obey. Trust and obey, for there’s no other way To be happy in Jesus, but to trust and obey. (12)

The Church’s one foundation Is Jesus Christ her Lord, She is His new creation By water and the Word. From heaven He came and sought her To be His holy bride; With His own blood He bought her And for her life He died.

Elect from ev’ry nation, Yet one o’er all the earth; Her charter of salvation, One Lord, one faith, one birth; One holy Name she blesses, Partakes one holy food, And to one hope she presses, With every grace endued. (13)

We are the Body of which the Lord is Head, Called to obey Him, now risen from the dead; He wills us be a family, Diverse yet truly one: O let us give our gifts to God, And so shall his work on earth be done.

We are a temple, the Spirit’s dwelling place, Formed in great weakness, a cup to hold God’s grace; We die alone, for on its own Each ember loses fire: Yet joined in one the flame burns on To give warmth and light, and to inspire. (14)

Lift high the cross, the love of Christ proclaim, Till all the world adore His sacred Name. (15)

Multiply Your love through us To the lost and the least. Let us be Your healing hands Your instruments of peace. May our single purpose be To imitate Your life. Through our simple words and deeds Let love be multiplied.

Let us see Your kingdom come To the poor and broken ones. Let us see a mighty flood Of justice and mercy, O Jesus. Let love be multiplied. Let love be multiplied.

Multiply Your church through us To the ends of the Earth. Where there’s only barrenness Let us see new birth. Use us as Your laborers Working side by side. Let us see your harvest come. Let love be multiplied. (16)

Finish then Thy new creation, Pure and spotless let us be; Let us see Thy great salvation Perfectly restored in Thee! Changed from glory into glory, Till in heaven we take our place, Till we cast our crowns before Thee, Lost in wonder, love, and praise. (17)

Great is thy faithfulness! Great is thy faithfulness! Morning by morning new mercies I see; All I have needed thy hand hath provided; Great is thy faithfulness, Lord, unto me! (18)

References

(1) “Great is Thy Faithfulness” by Thomas Chisholm, 1923. Refrain.

(2) “Holy, Holy, Holy” by Reginald Heber, 1826. Verse 1.

(3) “Sing Praise to God Who Reigns Above” by Johann Schütz, 1675; trans. Frances Cox, 1864. Verses 1 & 3.

(4) “Fairest Lord Jesus” from Münster Gesangbuch, 1677; trans. Joseph Seiss, 1873, Verses 1 & 5.

(5) “Crown Him with Many Crowns,” by Matthew Bridges, 1852. Verse 1.

(6) “What a Friend We Have in Jesus,” by Joseph Scriven, 1855. Verse 2.

(7) “Spirit of God, Descend Upon My Heart” by George Croly, 1854. Verse 1.

(8) “Take My Life and Let It Be,” by Frances Havergal, 1874. Verses 1 & 3.

(9) “Have Thine Own Way” by Adelaide Pollard, 1907. Verses 1 & 4.

(10) “Come Thou Fount of Every Blessing,” by Robert Robinson, 1758. Verse 4.

(11) “How Firm a Foundation” by John Rippon, 1878. Verse 1.

(12) “Trust and Obey” by John Sammis, 1887. Verse 1 and refrain.

(13) “The Church’s One Foundation,” by Samuel Stone, 1866. Verses 1 & 2.

(14) “We Are God’s People,” by Bryan Jeffery Leech, 1976. Verses 3 & 4.

(15) “Lift High the Cross,” by George Kitchin, 1916. Refrain.

(16) “Multiply Your Love,” by Andy Park, CCLI #3278422.

(17) “Love Divine, All Loves Excelling” by Charles Wesley, 1747. Verse 4.

(18) “Great is Thy Faithfulness” by Thomas Chisholm, 1923. Refrain.

read more about his statement of faith here

Astronomy, God and the Search for Elegance

Astronomy, God and the Search for Elegance
Guy Consolmagno SJ

Do faith and science operate in completely separate, non-overlapping realms? In Thinking Faith, Vatican Astronomer, Guy Consolmagno SJ, explores how science works, how scientists work, and the place that faith has in science – simply because scientists are people.


read more

Photo by Jon Wiley at flickr.com

Astronomy, God and the Search for Elegance

Astronomy, God and the Search for Elegance
Guy Consolmagno SJ

Do faith and science operate in completely separate, non-overlapping realms? In Thinking Faith, Vatican Astronomer, Guy Consolmagno SJ, explores how science works, how scientists work, and the place that faith has in science – simply because scientists are people.


read more

Photo by Jon Wiley at flickr.com

Spiritual Formation to Shalom

Shalom is a Hebrew word, often translated in English as peace. In the Old Testament, shalom is a frequently used word. Greek scholar Mounce notes that LXX translates Hebrew šālôm, which occurs 250 times in the Old Testament with eirēnē (2006, 503). Examining the usage of the word in the Old Testament, Beck and Colin Brown discovered the usage of šālôm covers wholeness, completeness, well-being, prosperity, health, contentment and salvation. However it has a social dimension in good relationships between countries, righteousness and justice (Beck and Brown 1986, 777).

Theologian Hugh White uses a historical or developmental approach to understand the usage of the word šālôm in the Old Testament. He finds that šālôm are basically used in two settings. The first is its usage in a tribal setting in early Hebrew history where it denotes “an organic unity”, and secondly in a national setting as a covenant community (White 1973). In the tribal setting “the shalom of tribal life thus consisted of a dynamic, organically unified life process made stable by the institution of blood kinship” (White 1973, 9). The blood kinship was the static component but the dynamic life process involved living individually and corporately in such a way as to promote harmony and unity within the tribe. This concept was further expanded when the Hebrew became a covenant community. The promise of the covenant was “I will grant peace (shalom) in the land and you will lie down and no one will make you afraid.”(Lev.26:6a).

However as the tribal šālôm demands blood unity, the national šālôm demands obedience to the Yahweh covenant. Whites notes that “it is in this context, then, shalom acquires its connection with love, faithfulness, justice and righteousness” (1973,15). It is in the four prophets that White discovers the “eschatological prophetic visions of shalom” that links the Old Testament and the New Testament. These are Isaiah (prince of peace), Jeremiah (new covenant), Ezekiel (covenant of peace), and Deutero-Isaiah (suffering servant) (1973, 20-24).

In the New Testament, eirēnē is found 91 times, 24 of which are in the Gospels (Beck and Brown 1986,780). Beck and Brown comments that the meaning of eirēnē in the New Testament have the same “form and content” as its meaning in the Old Testament (1986,180). The expansion is that Christ himself is eirēnē (Eph.2:14-18), he is the mediator of eirēnē, bringing reconciliation (Col.1:20), and a “sense of wholeness both for men and the world (2 Cor.:17; Gal.6:15)” (Beck and Brown 1986,781). Beck and Brown notes “the whole process of believers’ sanctification, preservation and perfecting (1 Thess.5:23; Heb. 13:20) serves to deepen their participation in the peace of God” (1986,781). Christian spiritual formation may be understood as growing into shalom.

The Bible presents the time of the Garden of Eden before the fall as paradise. It would have been a time of shalom where there is what theologian Edward Powers describes as an ecology “of the relationship of people, creatures, and nature.” (Powers 1973,15). God is interested in a whole person, a whole people of his own, a whole earth and a whole creation which is implied in the concept of shalom. The Christian Story is about God recreating his shalom again. First, shalom is personal. It is a person finding wholeness by reconnecting to God and other people and learning to live without harming the environment. Theologian Norma Everist writes,

Jesus made shalom through the cross (Col.1:20; Eph.2:15-16). When Jesus healed and forgave people, he dismissed them by saying, “Go in shalom.” We are to “seek and pursue it.”(Ps.34:14b as quoted in 1 Pet. 3:11 ). We are to be at peace, pursue it, send it, and keep it. Shalom is an active fruit of the spirit and a mark of the realm of God. It is about the matrix of peace, harmony, and wholeness and is both a gift and task for the very goal of our teaching and learning life together. Shalom is an active fruit of the spirit and a mark of the realm of God. It is about the matrix of peace, harmony, and wholeness and is both a gift and task for the very goal of our teaching and learning life together. (2002, 68-69)

Shalom is about wholeness or completeness in an individual. Mounce notes that shalom is Jesus’ “parting gift”[1] to his disciples (2006,503). Joldersma, in unpacking Wolterstorff’s idea of shalom writes,

Shalom means people living in right relationships with God, themselves, each other, and nature- and in taking delight in such relationships. Shalom involves finding meaning in our experiences and celebrating the actualizing of creation’s potentials. Shalom involves recognizing in ourselves that place where Gods’goodness finds its answer in our gratitude. Shalom is an ethical community where all the members have a full and secure place in the community. As such, it embraces a “non-abandonment” view of the creation that involves redeeming it.(Wolterstorff 2004, xii)

Therefore it is to shalom that the process of Christian spiritual formation of an individual proceeds.

Second, shalom is also for a community. Luke uses the word shalom to describe the early struggling Christian church (Acts 9:31). Expanding on this Everist writes,

Shalom is communal, meaning the right relationship between friends, neighbors, a community, nation, or even all the inhabited world (oikoumene). The heart of the meaning is close to life itself.

Shalom is linked with truth and justice in the Hebrew Bible, especially by Jeremiah[2]. Forgiveness, righteousness, justification, reconciliation, pardon, restoration, good news, and salvation - all words which point to harmony in any relationship- are all part of the semantic domain of shalom. In Paul’s theology in the New Testament Bible, justification by faith gives shalom with God through Jesus Christ.”(Everist 2002 ,68)

The shalom concept of tribal and national or covenant community is now carried on by the laos or people of God (1 Peter 2:9-10). This means that a community must work together to create this shalom. Shalom is both something to work for and is also a gift from God (Rom.1:7; 1 Cor.1:3).

Finally, shalom is when the wholeness of all creation is restored with the creation of the new heavens and earth. This eschatological concept of shalom gives us hope and motivation in working to achieve it.

The concept of shalom gives an idea of what Christian spiritual formation should be achieving. Christian spiritual formation should be producing wholeness or completeness in individuals, communities and in the world. It also looks forward to an eschatological shalom. However shalom cannot be achieved without the restoration of the image of God in mankind. Christian spiritual formation is part of the process of the restoration of the image of God or imago dei which was perverted during the Fall (Demarest 1984,404). The complete restoration process or salvationstarts with justification by faith which is followed by Christian spiritual formation or sanctification and ends with glorification (Erickson 1999, 960-1013).

Bibliography

Beck, H. and C. Brown (1986). Peace. The New International Dictionary of New Testament Theology. C. Brown. Grand Rapids, MI, Zondervan. 2: 776-783.
Demarest, B. A. (1984). Fall of Man. Evangelical Dictionary of Theology. W. A. Elwell. Grand Rapids, MI, Baker Books: 403-405.
Erickson, M. J. (1999). ChristianTheology. Grand Rapids, MI, Baker Books.
Everist, N. C. (2002). The Church as Learning Community: A Comprehensive Guide to Christian Education. Nashville, Abingdon Press.
Mounce, W. D., Ed. (2006). Mounce's Complete Expository Dictionary of Old & New Testament Words. Grand Rapids, MI, Zondervan.
Powers, E. A. (1973). Signs of Shalom. Philadelphia, Joint Educational Development United Church Press.
White, H. C. (1973). Shalom in the Old Testament. Phildelphia, Division of Christian Education of the United Church Board for Homeland Ministries.
Wolterstorff, N. (2004). Educating for Shalom: Essays on Christian Higher Education. Grand Rapids, MI, William B. Eerdmans Publishing Co.

Endnotes

[1] Jn. 14:27; 16:33; 20:19, 21, 26
[2] Jer. 6:14; 8:11

Spiritual Formation to Shalom

Shalom is a Hebrew word, often translated in English as peace. In the Old Testament, shalom is a frequently used word. Greek scholar Mounce notes that LXX translates Hebrew šālôm, which occurs 250 times in the Old Testament with eirēnē (2006, 503). Examining the usage of the word in the Old Testament, Beck and Colin Brown discovered the usage of šālôm covers wholeness, completeness, well-being, prosperity, health, contentment and salvation. However it has a social dimension in good relationships between countries, righteousness and justice (Beck and Brown 1986, 777).

Theologian Hugh White uses a historical or developmental approach to understand the usage of the word šālôm in the Old Testament. He finds that šālôm are basically used in two settings. The first is its usage in a tribal setting in early Hebrew history where it denotes “an organic unity”, and secondly in a national setting as a covenant community (White 1973). In the tribal setting “the shalom of tribal life thus consisted of a dynamic, organically unified life process made stable by the institution of blood kinship” (White 1973, 9). The blood kinship was the static component but the dynamic life process involved living individually and corporately in such a way as to promote harmony and unity within the tribe. This concept was further expanded when the Hebrew became a covenant community. The promise of the covenant was “I will grant peace (shalom) in the land and you will lie down and no one will make you afraid.”(Lev.26:6a).

However as the tribal šālôm demands blood unity, the national šālôm demands obedience to the Yahweh covenant. Whites notes that “it is in this context, then, shalom acquires its connection with love, faithfulness, justice and righteousness” (1973,15). It is in the four prophets that White discovers the “eschatological prophetic visions of shalom” that links the Old Testament and the New Testament. These are Isaiah (prince of peace), Jeremiah (new covenant), Ezekiel (covenant of peace), and Deutero-Isaiah (suffering servant) (1973, 20-24).

In the New Testament, eirēnē is found 91 times, 24 of which are in the Gospels (Beck and Brown 1986,780). Beck and Brown comments that the meaning of eirēnē in the New Testament have the same “form and content” as its meaning in the Old Testament (1986,180). The expansion is that Christ himself is eirēnē (Eph.2:14-18), he is the mediator of eirēnē, bringing reconciliation (Col.1:20), and a “sense of wholeness both for men and the world (2 Cor.:17; Gal.6:15)” (Beck and Brown 1986,781). Beck and Brown notes “the whole process of believers’ sanctification, preservation and perfecting (1 Thess.5:23; Heb. 13:20) serves to deepen their participation in the peace of God” (1986,781). Christian spiritual formation may be understood as growing into shalom.

The Bible presents the time of the Garden of Eden before the fall as paradise. It would have been a time of shalom where there is what theologian Edward Powers describes as an ecology “of the relationship of people, creatures, and nature.” (Powers 1973,15). God is interested in a whole person, a whole people of his own, a whole earth and a whole creation which is implied in the concept of shalom. The Christian Story is about God recreating his shalom again. First, shalom is personal. It is a person finding wholeness by reconnecting to God and other people and learning to live without harming the environment. Theologian Norma Everist writes,

Jesus made shalom through the cross (Col.1:20; Eph.2:15-16). When Jesus healed and forgave people, he dismissed them by saying, “Go in shalom.” We are to “seek and pursue it.”(Ps.34:14b as quoted in 1 Pet. 3:11 ). We are to be at peace, pursue it, send it, and keep it. Shalom is an active fruit of the spirit and a mark of the realm of God. It is about the matrix of peace, harmony, and wholeness and is both a gift and task for the very goal of our teaching and learning life together. Shalom is an active fruit of the spirit and a mark of the realm of God. It is about the matrix of peace, harmony, and wholeness and is both a gift and task for the very goal of our teaching and learning life together. (2002, 68-69)

Shalom is about wholeness or completeness in an individual. Mounce notes that shalom is Jesus’ “parting gift”[1] to his disciples (2006,503). Joldersma, in unpacking Wolterstorff’s idea of shalom writes,

Shalom means people living in right relationships with God, themselves, each other, and nature- and in taking delight in such relationships. Shalom involves finding meaning in our experiences and celebrating the actualizing of creation’s potentials. Shalom involves recognizing in ourselves that place where Gods’goodness finds its answer in our gratitude. Shalom is an ethical community where all the members have a full and secure place in the community. As such, it embraces a “non-abandonment” view of the creation that involves redeeming it.(Wolterstorff 2004, xii)

Therefore it is to shalom that the process of Christian spiritual formation of an individual proceeds.

Second, shalom is also for a community. Luke uses the word shalom to describe the early struggling Christian church (Acts 9:31). Expanding on this Everist writes,

Shalom is communal, meaning the right relationship between friends, neighbors, a community, nation, or even all the inhabited world (oikoumene). The heart of the meaning is close to life itself.

Shalom is linked with truth and justice in the Hebrew Bible, especially by Jeremiah[2]. Forgiveness, righteousness, justification, reconciliation, pardon, restoration, good news, and salvation - all words which point to harmony in any relationship- are all part of the semantic domain of shalom. In Paul’s theology in the New Testament Bible, justification by faith gives shalom with God through Jesus Christ.”(Everist 2002 ,68)

The shalom concept of tribal and national or covenant community is now carried on by the laos or people of God (1 Peter 2:9-10). This means that a community must work together to create this shalom. Shalom is both something to work for and is also a gift from God (Rom.1:7; 1 Cor.1:3).

Finally, shalom is when the wholeness of all creation is restored with the creation of the new heavens and earth. This eschatological concept of shalom gives us hope and motivation in working to achieve it.

The concept of shalom gives an idea of what Christian spiritual formation should be achieving. Christian spiritual formation should be producing wholeness or completeness in individuals, communities and in the world. It also looks forward to an eschatological shalom. However shalom cannot be achieved without the restoration of the image of God in mankind. Christian spiritual formation is part of the process of the restoration of the image of God or imago dei which was perverted during the Fall (Demarest 1984,404). The complete restoration process or salvationstarts with justification by faith which is followed by Christian spiritual formation or sanctification and ends with glorification (Erickson 1999, 960-1013).

Bibliography

Beck, H. and C. Brown (1986). Peace. The New International Dictionary of New Testament Theology. C. Brown. Grand Rapids, MI, Zondervan. 2: 776-783.
Demarest, B. A. (1984). Fall of Man. Evangelical Dictionary of Theology. W. A. Elwell. Grand Rapids, MI, Baker Books: 403-405.
Erickson, M. J. (1999). ChristianTheology. Grand Rapids, MI, Baker Books.
Everist, N. C. (2002). The Church as Learning Community: A Comprehensive Guide to Christian Education. Nashville, Abingdon Press.
Mounce, W. D., Ed. (2006). Mounce's Complete Expository Dictionary of Old & New Testament Words. Grand Rapids, MI, Zondervan.
Powers, E. A. (1973). Signs of Shalom. Philadelphia, Joint Educational Development United Church Press.
White, H. C. (1973). Shalom in the Old Testament. Phildelphia, Division of Christian Education of the United Church Board for Homeland Ministries.
Wolterstorff, N. (2004). Educating for Shalom: Essays on Christian Higher Education. Grand Rapids, MI, William B. Eerdmans Publishing Co.

Endnotes

[1] Jn. 14:27; 16:33; 20:19, 21, 26
[2] Jer. 6:14; 8:11

New and Notworthy from Eisenbrauns

My good friend, Kar Yong has introduced me to an excellent bookseller

New Titles from Winged Bull Press
Posted April 1, 2008

Lost Graves Revealed

The Exact Location of Famous Historical Figures
Edited by Seems Wright Winged Bull Press, Forthcoming August, 2008. Cloth. English.

List Price: $1000.00
Your Price: $900.00

During the past year an unusually large number of books and movies have appeared claiming to have found the final resting place of various biblical figures. In our on-going effort to assist scholars, Winged Bull Press has compiled the authoritative guide to who lies where.

Taking advantage of our previously published volumes, "The Unknown Languages" and "Monuments of Ancient Assyria," we have assembled all of the relevant data for over 500 famous biblical and ancient Near Eastern figures and determined the precise final resting places for each. Using this book in conjunction with our "DIY Ossuary Kit" and "First Compendious Near Eastern Grammar" is all you need to create your own documentary and become famous. And because of the grammar, you needn't be troubled by tell-tale mistakes so common to others' attempts.

more books on offer here

HT Homilia

New and Notworthy from Eisenbrauns

My good friend, Kar Yong has introduced me to an excellent bookseller

New Titles from Winged Bull Press
Posted April 1, 2008

Lost Graves Revealed

The Exact Location of Famous Historical Figures
Edited by Seems Wright Winged Bull Press, Forthcoming August, 2008. Cloth. English.

List Price: $1000.00
Your Price: $900.00

During the past year an unusually large number of books and movies have appeared claiming to have found the final resting place of various biblical figures. In our on-going effort to assist scholars, Winged Bull Press has compiled the authoritative guide to who lies where.

Taking advantage of our previously published volumes, "The Unknown Languages" and "Monuments of Ancient Assyria," we have assembled all of the relevant data for over 500 famous biblical and ancient Near Eastern figures and determined the precise final resting places for each. Using this book in conjunction with our "DIY Ossuary Kit" and "First Compendious Near Eastern Grammar" is all you need to create your own documentary and become famous. And because of the grammar, you needn't be troubled by tell-tale mistakes so common to others' attempts.

more books on offer here

HT Homilia

Thomas Kinkade in Action

The Rain - Thomas Kinkade

Stop at the picture for a second, and watch the Rain... then read on...

One rainy afternoon I was driving along one of the main streets
of town, taking those extra precautions necessary when the
roads are wet and slick.
Suddenly, my daughter,
spoke up from her relaxed position in her seat. "Dad, I'm
thinking of something."

This announcement usually meant she had been pondering some
fact for a while, and was now ready to expound all
that her six-year-old mind had discovered. I was eager to hear.

"What are you thinking?" I asked.

"The rain!" she began, "is like sin, and the windshield
wipers are like God wiping our sins away."

After the chill bumps raced up my arms I was able to respond.
"That's really good."
Then my curiosity broke in. How far would this little girl take
this revelation? So I asked... "Do you notice how the rain
keeps on coming? What does that tell you?"
Aspen didn't hesitate one moment with her answer:

"We keep on sinning, and God just keeps on forgiving us."
I will always remember this whenever I turn my wipers on.

In order to see the Rainbow, you must first endure some Rain.

READ THE FIRST LINE CAREFULLY.

If God brings you to it, He will bring you through it.
Happy moments, praise God.
Difficult moments, seek God.
Quiet moments, worship God.
Painful moments, trust God.

Every moment, thank God.

HT: Jan Lim
source

Thomas Kinkade in Action

The Rain - Thomas Kinkade

Stop at the picture for a second, and watch the Rain... then read on...

One rainy afternoon I was driving along one of the main streets
of town, taking those extra precautions necessary when the
roads are wet and slick.
Suddenly, my daughter,
spoke up from her relaxed position in her seat. "Dad, I'm
thinking of something."

This announcement usually meant she had been pondering some
fact for a while, and was now ready to expound all
that her six-year-old mind had discovered. I was eager to hear.

"What are you thinking?" I asked.

"The rain!" she began, "is like sin, and the windshield
wipers are like God wiping our sins away."

After the chill bumps raced up my arms I was able to respond.
"That's really good."
Then my curiosity broke in. How far would this little girl take
this revelation? So I asked... "Do you notice how the rain
keeps on coming? What does that tell you?"
Aspen didn't hesitate one moment with her answer:

"We keep on sinning, and God just keeps on forgiving us."
I will always remember this whenever I turn my wipers on.

In order to see the Rainbow, you must first endure some Rain.

READ THE FIRST LINE CAREFULLY.

If God brings you to it, He will bring you through it.
Happy moments, praise God.
Difficult moments, seek God.
Quiet moments, worship God.
Painful moments, trust God.

Every moment, thank God.

HT: Jan Lim
source

Missions and the Emerging Church

From Encounter Mission Ezine Issue 22 & 23

Emerging Church – part one
Issue 22 Editor: Rob Hay

Emerging Church seems to have something of the soap bar about it that post-modernity had. We kind of know what people are alluding to when they use the term but certainly would not want to try to guess precisely what they mean. In fact there is a very high probability that they don’t know exactly what they mean by it! However, like post-modernity it seems that it is a significant issue we should be wrestling with and one that will potentially change the landscape that we are familiar with and take for granted.

Article 1: Emerging Church? New thinking about the church in Europe in the 21st century.(Richard Tiplady, 1423 words)
Article 2: The Church in a Postmodern Society.(Dr Jonathan Ingleby, 1627 words)
Article 3: The Rugby Club Church.(Paul Tester, 1430 words)
Article 4: Evangelical and Ecumenical Missiology in Post-Communist Europe Mindmap.(Revd Darrell Jackson)
Article 5: Insights into the Mind(map) of a European Missiologist.(Revd Darrell Jackson, 401 words)

Emerging Church – part two
Issue 23 Editor: Jonathan Ingleby

This second attempt to have a look at the topic of Emerging Church is based largely on the Thinking Mission forum held under the auspices of Global Connections in February of this year. The title of the forum was Baby or Bathwater: Must We Ditch Traditional Church Structures to Do Mission Well? and you can see more details, including some of the articles published here and the discussion that followed the talks, on the Global Connections website.

Article 1: Baby or Bathwater? Must we ditch traditional church structures to do mission well?A perspective from the Emerging Church in the UK.(Jonny Baker, 2069 words)
Article 2: "Ecclesiogenesis": Base ecclesial communities in contemporary perspective.(Dr Paul Davies, 1696 words)
Article 3: The emergence of Muslim Background Believer communities in Bangladesh.(Dr Ida Glaser, 1040 words)
Article 4: Maintenance Exhaustion: A postscript to the debate on emerging church.(Dr Jonathan Ingleby, 1126 words)