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By In Politics, Pro-Life

5 Reasons I am Thrilled with Rand Paul’s Candidacy for President

“Today I announce with God’s help, with the help of liberty lovers everywhere, that I am putting myself forward as a candidate for President of the United States of America.” – Rand Paul

The two most conservative candidates, in my estimation, Ted Cruz and Rand Paul, have announced they are going to run for president. Rand Paul’s announcement today has drawn remarkable coverage from the left and the right.

I speak as only one member of the KC community, but as it stands, my vote is with the Kentucky Senator. Here are five reasons I stand with Rand:

First, Rand Paul is already being attacked by hawkish, neo-conservative ads. According to the neo-cons, there is no room for diplomacy. We need sanctions and more sanctions. This line of reasoning is both archaic and a proven failure. What is it that makes Rand so unique in this field? The National Journal observes:

Despite being from the party often thought of as the home of defense hawks and ballooning defense budgets, Paul has spent most of his tenure in the Senate challenging foreign-aid disbursements, the U.S. spy apparatus, and—in a defining 13-hour filibuster—where to draw the line on overseas drone strikes.

Rand Paul’s constitutional principles mean that he will always seek congressional approval before voting in favor of war; a principle very few have followed. In this sense, Rand Paul’s skepticism of America’s foreign ventures makes him an excellent candidate, in my estimation.a

Second, Rand Paul opposes the government’s continual abuse of power by spying on millions of Americans. While many politicians are willing to give the government a carte blanche, Paul wants to constrain surveillance.

Third, Rand follows, at least in part, some of the Austrian school of economics as it relates to the Federal Reserve’s role in setting interest rates and its affect on the national economy. Who controls the money controls the country. Rand Paul, like his father before him, “wants a full review of the financial records of America’s central bank — and its decision making.” As Paul has stated in a recent op-ed piece:

“If the Federal Reserve was a real bank, without extraordinary powers, it would be insolvent.”b

Fourth, Rand Paul appears to be pro-life. The reason I say “appears,” is because I do not trust politicians’ claims until they are truly tested during the campaign. Paul’s position seems to be in principle pro-life. Life News reports:

When it comes to pro-life issues, there is little doubt Paul is pro-life and, on 10 votes on pro-life issues cast in the Senate during his tenure, Paul has a 100% pro-life voting record — voting against Obamacare, to stop abortion funding with taxpayer dollars, and protecting the conscience rights of pro-life people. Paul has said “personal religious belief” is that life begins at conception.

On his campaign web site, Paul makes his pro-life views very clear.

“I strongly believe in the sanctity of life. I believe that life begins at conception and that abortion takes the life of an innocent human being. Under the 14th Amendment, it is the government’s duty to protect life as defined in our Constitution,” he says. “As a physician, one of the first things we learn is to ‘Do no harm.’  Since Roe v. Wade decision, over 50 million children have been killed in abortion procedures. As President, I would strongly support legislation restricting federal courts from hearing cases like Roe v. Wade, in an effort to stop harming the lives of the unborn.”

Paul continues: “Our government should not be responsible for funding abortions, and as President, I will attempt to stop the flow of taxpayer dollars to groups who perform or advocate for abortion. I believe we may be able to save millions of lives, and do no harm, by allowing states to pass their own anti-abortion laws. By giving this power to the states, I sincerely believe we would save hundreds of thousands of lives.”

I will be closely monitoring his claims throughout the campaign, since the life issue is of tremendous importance to the flourishing of any society.

Finally, and this is the elephant in the room, I am thrilled about Rand Paul’s candidacy for president because he is Ron Paul’s son. I was a staunch supporter of Ron Paul’s platform, though not a strong supporter of Ron Paul as rhetorician and strategist. I think the elder Paul made some strategic blunders that I hope his son avoids. Rand needs to avoid spending time with Alex Jones and some of the media outlets that are too conspiratorial and hyper-libertarian for the general public. These interviews will simply distract people from seeing Rand as an authentic candidate that is not easily blown by every wind of doctrine.

Rand is much more capable of following his father’s footsteps and ideals with an irenic spirit. He is a reconciler, a compromiser in the healthiest of sense, and someone who can clearly work across the aisle. And in politics, you need to do that.

For these reasons, and certainly many others, I stand with Rand on this first day of his candidacy.

 

  1. Article I, Section 8, Clause 11 of the United States Constitution, sometimes referred to as the War Powers Clause, vests in the Congress the power to declare war, in the following wording: [The Congress shall have Power…] To declare War, grant Letters of Marque and Reprisal, and make Rules concerning Captures on Land and Water;  (back)

  2. For more information, get Ron Paul’s wonderful book “End the Fed” http://www.amazon.com/End-Fed-Ron-Paul-ebook/dp/B002N0ADQG  (back)

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By In Theology

What Happens the Day Before Easter?

The Passion Week provides vast theological emotions for the people of God. Palm Sunday commences with the entrance of a divine King riding on a donkey. He comes in ancient royal transportation. The royal procession concludes with a Crucified Messiah exalted on a tree.

The Church also celebrates Maundy Thursday as our Messiah provides a new commandment to love one another just as He loved us. We then proceed to sing of the anguish of that Good Friday as our blessed Lord is humiliated by soldiers and scolded by the unsavory words of the religious leaders of the day. As he walks to the Mount his pain testifies to Paul’s words that he suffered even to the point of death. But hidden in this glaringly distasteful mixture of blood, vinegar, and bruised flesh is the calmness of the day after our Lord’s crucifixion.

After fulfilling the great Davidic promise in Psalm 22, our Lord rests from his labors in the tomb. Whatever may have happened in those days prior to his resurrection, we know that Christ’s work was finished.

The Church calls this day Blessed Sabbath or more commonly, Holy Saturday. On this day our Lord reposed (rested) from his accomplishments. Many throughout history also believe that Holy Saturday is a fulfillment of Moses’ words:

God blessed the seventh day. This is the blessed Sabbath. This is the day of rest, on which the only-begotten Son of God rested from all His works . . .(Gen. 2:2)

The Church links this day with the creation account. On day seven Yahweh rested and enjoyed the fruit of his creation. Jesus Christ also rested in the rest given to him by the Father and enjoyed the fruits of the New Creation he began to establish and would be brought to light on the next day.

As Alexander Schmemann observed:

Now Christ, the Son of God through whom all things were created, has come to restore man to communion with God. He thereby completes creation. All things are again as they should be. His mission is consummated. On the Blessed Sabbath He rests from all His works.

Holy Saturday is a day of rest for God’s people; a foretaste of the true Rest that comes in the Risen Christ. The calmness of Holy Saturday makes room for the explosion of Easter Sunday. On this day, we remember that the darkness of the grave and the resting of the Son were only temporary for when a New Creation bursts into the scene the risen Lord of glory cannot contain his joy, and so he gives it to us.

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By In Theology

The End of the Serpent’s Sting: A Good Friday Meditation

There is a venomous snake in the garden. While the great Messiah and his disciples enter the garden, a certain snake-like figure named Judas knows precisely where the faithful are. He enters the garden knowing that this was a place of constant fellowship and peace. But Judas is not a man of peace and his fellowship with the Messiah has been broken. He is now a man at war and his loyalty is with the darkness.

In the Garden of Eden, the Great Serpent entered the garden to bring about chaos; to tempt the first Adam. Indeed he was successful. The first Adam failed in his loyalty to Yahweh, being deceived by the serpent in the garden, and thus, thrusting all mankind into a state of sin and misery. Now in John 18, the New Serpent enters the garden. He is possessed by the same devil that possessed the serpent in Genesis. It is this precise battle that is unfolding before us in this text. The question is: “Who owns the garden?”

Does Judas with his new found commitment to darkness and evil own the garden or does Jesus own the garden? As the text reveals to us we see that Judas, the son of perdition, seems to have the upper hand in this sacred dispute. In verse 12 we read:

So the band of soldiers and their captain and the officers of the Jews arrested Jesus and bound him.

Jesus is arrested and bound. They take him out of the garden bound like a defeated enemy. Now, in every conceivable scenario, this would be the historical determination that Jesus has lost. But if the Messiah is to bring this unshakable and unmovable kingdom with his coming, then how does this binding, this apparent defeat in the garden connect with this glorious kingdom? The answer to this question is: paradoxically. The coming of the kingdom is paradoxical. The kingdom does not come in the way and in the expression that many expected.

Now if the kingdom of God comes paradoxically, in a way unknown to the first century, then there may be a different way of understanding this garden scene. In this text, Jesus is not being bound because of defeat; he is being bound because of victory. Jesus’ arrest is his release. His arrest is not his binding, it may appear to be, but it is ultimately the binding of the evil one, the father of lies, Satan himself. This is why the gospel of Matthew tells us that Jesus is the One who bound the strong man. He is the One who arrested the Serpent and dragged him out of the garden. Jesus owns the garden, not Judas or His master, Satan.

This arrest and this binding of Jesus in the garden is not a plan gone awry, it is exactly what has been planned. In one sense, this arrest is the cosmic Trinitarian conspiracy against the kingdoms of this world. When evil leaders and governments think they have the Son of Man trapped, he fools them. As Psalm 2 says, “God laughs at their plans.” The conspiracy of the cross is that the cross is Christ’s sword to defeat evil. But the serpent does not know this. He is virtually blinded to the Messianic plan and nothing will stop Jesus from conquering evil and bringing in a new world, a new creation. The garden belongs to him, because the garden is where his people gather, and eat, and fellowship. The garden is the sacred space, the place of peace. Make no mistake, we are a warring people, but we war against the enemies of Messiah. In the garden, the King, Master, and Messiah says, “the gates of hell shall not prevail. Death dies once and for all and victory will come and we will celebrate it this Sunday. Today, though we fast, it is only a prelude to our coming feast. Jesus’ death marks the end of the serpent’s sting of death.

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By In Scribblings

What’s Maundy Thursday?

Holy Week is inaugurated on Palm Sunday, the Sunday before Easter Sunday. Palm Sunday is the unfolding drama of Jesus’ last week before his death. As the King enters into Jerusalem to inspect his holy city, received by a multitude of rejoicers, he discovers that the city is corrupt (Zec. 9). As the week continues, Jesus enters into a host of confrontations with the religious leaders of the day, which caused them to detest the Paschal Lamb, and ultimately crucify Him.

The events of Maundy Thursday are powerful events in the life of the Christian Church. The name “Maundy Thursday” is derived from the Latin word mandatum meaning “commandment.” In John 13 :31-35, Jesus tells his disciples that he has a new commandment, that you love one another. Obeying this commandment serves as the way the world will recognize the children of God.

Another element of Maundy Thursday is the administration of the Eucharist. Maundy Thursday describes the disciples’ Last Supper with their Lord. It was during that meal that Judas was identified as the one who betrayed our Lord. Judas’ kissing the Son of Man was the confirmation that he himself had become the son of perdition. His betrayal by a kiss is indicative of his all-consuming hatred for the message of Jesus. Judas, who partook of Christ at the Last Supper, now partook of Christ’s body by the kiss of death.

Maundy Thursday is a service of love and gratitude. On this day, the people of God join others to renew their love for one another, and to renew their commitment to our Lord as we eat his flesh and drink his blood. By this they will know that we are His disciples.

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By In Politics, Worship

Lent and the Serpent’s Curse

As we approach Holy Week and prepare ourselves to re-enter that brutal narrative of Jesus’ final days before death, I want to discuss one profound accomplishment of the cross of Jesus. Generally, discussions about the cross focus on the covering of sin Jesus provides in his sacrifice, but another element that should receive attention concerns the paralyzing blow that Jesus’ death has on the serpent, the Devil. The serpent is the root and symbol of deception. And so, the story of the Bible means the undoing of Satan’s deception to the world. This blow is given to us in Genesis 3.

Yahweh God said to the serpent,

“Because you have done this,

cursed are you above all livestock

and above all beasts of the field;

on your belly you shall go,

and dust you shall eat

all the days of your life.

The serpent was cunning above all, so he is cursed above all. To be cursed is to be banished or isolated.[1] This is why when God send his people into exile it is a form of curse. The meaning of Genesis 3 is that the serpent is now cut off from being a part of the cattle and the beasts of the field. He is separated from the animals.[2] In Leviticus 11, there is a description of clean and unclean animals, and among them are listed the creatures that break the boundary of a human life and invade a human house.[3] Anyone who touches these animals is considered unclean. Out of the eight mentioned, six are animals that move on their belly. The serpent became an unclean animal, precisely because it invaded the human house—the Garden—and made it unclean. This curse in the Torah is a reference to the deception of the serpent and consequently the curse that followed that deception.

Another element of the curse is that the serpent would “eat dust all the days of its life.” The author is not referring to dry dirt. The idea of “dust” expresses “the deepest form of degradation.”[4] This is the picture of humiliation. This is a curse, but for us this is a promise that the enemies of God will lick the dust, as Psalm 72 states.[5] It is also a promise of final victory over the devil. Our Messiah defeated the evil serpent at his death, but he will defeat the devil and his demons once and for all at the end of history.[6] The reason Lent is so important for us is because through death he destroyed the one who has the power of death (Heb. 2:14). The promise of the curse is the promise that at the death of our Lord—fulfilled many centuries later– we will witness by the success of the gospel the utter humiliation of the devil. In fact, we live in the age of the serpent’s humiliation. Death, resurrection, and ascension sealed the fate of the evil serpent. In this curse the progress of the gospel implies the enemies of Yahweh licking the dust just like their father, the devil.

Verse 15 forms the famous proto-euangelion passage; the first gospel. This is an expansion on the curse of verse 14 detailing the way in which the serpent will be destroyed.[7]

I will put enmity between you and the woman,

and between your offspring and her offspring;

he shall bruise your head,

and you shall bruise his heel.”

Think for a moment that throughout this curse, the tempter is absolutely silent. There are no smart retorts; no subtle attempt to trick Yahweh; simply silence. And the separation God puts into place is this antagonism between Lucifer and humanity, to prevent humanity from blindly following Satan to destruction.[8]

The implication here is that the serpent has offspring who will war with the offspring of the woman.

Then we come to the final element of this curse, which seals the future of the serpent. As the serpent quietly sits listening to the curse he hears that his head will be crushed. The Book of Judges brings this theme to the forefront when it lists several examples of enemies of the gospel whose heads were crushed. You may remember most notably Jael crushing Sisera’s head with a tent peg (Judges 5:24-27). This is all, of course, a little reminder that the promise of Genesis 3:15 is alive and well. Again, not the precious moment imagery if we were expecting a sanitary Bible. The Bible is extremely violent. Yahweh does not allow his justice to go unanswered. He destroys and brings justice far as the curse is found. The devil has received this temporary blow at the death of Jesus. Lent culminates in the seed of the woman crushing the head of the serpent at the cross (Rom. 16:20). This curse on the serpent signifies blessings for God’s people.

 

[1] Trees and Thorns. JBJ. See also Cassuto’s comments on this text. The nature of exile can also be added to this concept. Exile is a form of death. The Israelites died in the wilderness both physically and spiritually, since they lived exilically.

[2] E.J. Young. 97

[3] The implications of this text are many. The unclean/clean motif is remarkably potent in the Bible.

[4] E.J. Young.

[5] Verses 8-9 -May he have dominion from sea to sea,

and from the River to the ends of the earth!

May desert tribes bow down before him,

and his enemies lick the dust!

(Psalm 72:8-9 ESV)

[6] See Revelation’s description.

[7] I have preached an entire sermon on this verse.

[8] Trees and Thorns.

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By In Books, Worship

Looking to Aslan

My daughter and I have been reading through The Lion, The Witch and the Wardrobe by C.S. Lewis. It’s a wonderful story, but it is also a wonderful theology of humanity. Lucy, the youngest of the four, finds herself in a game of hide and seek. She finds refuge in a wardrobe. The wardrobe becomes the secret pathway to a new world called Narnia. Upon arriving in this new world, she meets Mr. Tumnus, a faun.a Mr. Tumnus discovers that Lucy is a daughter of Eve and further that she is not a threat to his well-being. He invites her for a cup of tea. Lucy, initially hesitant, accepts his kind request. Lucy enjoys the hospitality of the faun and falls peacefully asleep in the comfort of his home. Upon awaking, Mr. Tumnus is full of grief.  He belittles himself for making a pact with the Witch.  The deal was that he was to inform the Witch if he ever met a human. Lucy’s grace to the faun changes him. The Witch shows no grace, but Lucy does. Grace changes the faun. Once Mr. Tumnus gets a taste of the good, namely Lucy, he turns away and devotes himself to the good. Yet, he will soon discover that though he is forgiven, there is always pain when you associate yourself with evil.

Later in the story, Edmund, Lucy’s older brother, also enters the land of Narnia. He was mistrusting of Lucy’s original assertion that such a land existed beyond the wardrobe. Edmund is initially met by the Witch herself. Humans have always been a threat to the Witch’s rule over Narnia. She whispers words of deceit to Edmund. She tempts Edmund to accept her gifts. Edmund willingly takes it and offers her all the information she desires. The information undoubtedly will out all of Edmund’s siblings at risk, including little Lucy. The offer from the witch is equivalent to a type of wilderness offer where the devil offers food and royalty in exchange for loyalty.

The point of the story is that there is redemption from evil, even when you have made an alliance with evil. The redemption from evil begins when your heart starts to turn towards the good; we can say to be more precise, when your heart begins to turn towards God himself.

We know that there is redemption for Edmund in C.S. Lewis’ story. Later on he is known as King Edmund, the Just. But before he could become a Just King he needed to be humbled by a Just Lion named Aslan. Edmund, as you may remember, was full of doubt. He rejected the supernatural and even mocked Lucy; in essence, he mocked the good, true, and beautiful. Edmund cared nothing about others. He was merely concerned about his needs above anything else.  The good news is that his heart began to turn towards Aslan. Aslan is pictured in C.S. Lewis’ Chronicles as a messianic figure; a tender leader and a great warrior.

The prophet Joel provides a tender picture of how Yahweh receives repentant sinners.

Joel begins with this apocalyptic promise of doom for Israel. Locusts will come and devour everything. But Yahweh says, “Change your ways and I will receive you.”

Joel 2:13 reads:

Tear your heart, and not your garments,
and turn to Yahweh, your God;
for he is gracious and merciful,
slow to anger, and abundant in loving kindness…

Yahweh is asking for the heart of a people. He wants their inner disposition to be changed towards him.

All these outwards signs that Joel speaks of matter little if the heart is not changed. What Yahweh is after is allegiance. Yahweh is a jealous God. “Turn to me,” Yahweh says. “Hear my voice and I will receive you and show you abundant love.”

There is a lovely little narrative later in Edmund’s story that makes this point. When Edmund finally meets Aslan in the story Edmund is encouraged by a forgiving leader. When Edmund is confronted by the Witch, she accuses him. The Witch is unaware of Edmund’s change of heart. The Edmund who naively accepted Turkish delight from evil has matured into accepting the delight that comes by embracing the good.

“You have a traitor there, Aslan,” said the Witch. Of course everyone present knew that she   meant Edmund. But Edmund had got past thinking about himself after all he’d been through and after the talk he’d had that morning. He just went on looking at Aslan. It didn’t seem to matter what the Witch said. (13.37)

Edmund’s conversation with Aslan dispels all the after-effects of his betrayal. Edmund has begun to change radically and forever, and part of that change is that he’s not thinking about himself all the time. Edmund has begun to see that one voice echoes abundant love and mercy and another voice is deceitful.

Joel reminds the people of God to remember God’s mercy. And in very Narnia-like language Joel writes that Yahweh will turn the death of the land into a flourishing land where God abides:

Do not be afraid, you wild animals,
for the pastures in the wilderness are becoming green.
The trees are bearing their fruit;
the fig tree and the vine yield their riches.
23 Be glad, people of Zion,
rejoice in the Lord your God,
for he has given you the autumn rains
because he is faithful.
He sends you abundant showers,
both autumn and spring rains, as before.

This is not just the language of national repentance, but of personal repentance. During this season, God is calling us to know that when we confess our sins, He is faithful and just and full of mercy and grace and abundant in love. When we confess our sins, God is there to speaking to us words of grace and comfort. At that moment it doesn’t matter what evil may be speaking and accusing us as long as we keep looking to Jesus, our advocate.

“And as the Witch was speaking, Edmund just went on looking at Aslan. It didn’t seem to matter what the Witch said.” No. It shouldn’t matter. It really shouldn’t.

  1. The faun is a half human–half goat (from the head to the waist being human, but with the addition of goat horns) manifestation of forest and animal spirits that would help or hinder humans at whim  (back)

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By In Scribblings

Lenten Devotional

Pastor Steve Hemmeke has done a fine job in putting this together and I commend it to you as you begin this Lenten journey.

Lent CREC Devotions 2015

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By In Politics

Becoming a Liturgy of Life

What kind of people are we called to be? We are called to be a liturgical people. Typically, these questions about liturgy entail the type or style of worship we are engaged in, but by liturgical people I have something else in mind. The term leitourgia, composed of the Greek words ergon (work) and laos (people) actually means “the work of the people.”To be liturgical in a church culture refers to the activity of the laity; of the parishioner.

So, when you hear people say, I don’t like liturgy, technically what they are saying is I don’t like to participate in the activities of the kingdom. It is not a matter of being liturgical, because to be liturgical is inescapable, but the question is what kind of liturgy you want to embrace. Ultimately, there are three choices: a liturgy of life, a nominalistic liturgy, or a liturgy of death. Those are the options.

In Malachi 3 Yahweh’s Messenger is going to offer himself as an offering pleasing to Yahweh. Jesus became an offering because he wanted a liturgy of life for the world. He wanted to be life in a world of death.

I met with someone recently who said his experience growing up as a Christian was a very nominal experience. The pastor may have seen him on Sunday morning, but there was no expectation to see him participate in the life of the body. In other words, he was satisfied with a nominal liturgy. Fortunately, he began to see that this was not producing the type of human being he wanted to be, so he decided to engage more and he found life as he began to immerse himself in the Bible and his community.

A dead type of liturgy simply indicates someone who has no inclination towards truth or righteousness. C.S. Lewis talked about this when he said that we don’t go to church to be entertained, we go to church to work through the structure of acts and words as we receive the sacrament, repent, supplicate and adore. Dead liturgy is pure entertainment; passive worship.

Liturgy, then, the work of the people, is sanctifying work. Hebrews 2:11 says that “for the one who sanctifies and those who are sanctified all have one Father.” So, as we approach the season of Lent, how does a liturgical life look like?

First, the liturgical man or the liturgical woman need to be aware of his role in the community. Every time I hear people say, “I love this community,” I think to myself: “This community was not created ex nihilo.” It takes your initiation and actions to make this a community a place where people are loved and desire to participate. It is incumbent upon those who are older in the community to set an example for those who are younger of what it means to live in community; what it means to live in a place where hospitality is second-nature and where encouragement and edification is a part of who we are.

Secondly, liturgical life is theological. It is hard to work, to act, to participate in the kingdom of God.  to be liturgically theological means that we need to practice the means of grace. They include, but are not technically limited to, prayer, which is contemplation of the Triune God; Scripture reading, which is discovering more about the Triune God, and worship, which is adoration of the triune God. These things are given to you so that you will become more like Jesus. How do you become theological? Far from an isolated academic exercise, a liturgical man is theologically communal. He seeks theology from the mouth of babes and the wisdom of the Church.

Finally, a liturgical person, it is obvious, is a person who treasures Jesus as his most precious treasure. Hebrews 2 says:

              For this reason Jesus is not ashamed to call them brothers and sisters, 12saying, “I will proclaim your name to my brothers and sisters, in the midst of the congregation I will praise you.”

Our Lord is not ashamed to be engaged in our family neither should we be ashamed to carry His name wherever we go. To be more precise, we should not be ashamed to proclaim his name in the assembly. You can’t be liturgical and not participate in the liturgy. As we near the Lenten Season, prepare your hearts to be with one another, to sing with one another, to join one another in this congregation praise. We are brothers and sisters. We are a family in the most biblical of ways. While the biological family will no longer exist in eternity, the church family endures forever. So, treasure worship, desire it, work in it, add your voices to it, help the visitor find his place in the service, help the mommy with three or ten little kids, show up, call, e-mail, text, pray, facebook, love, appreciate, and seek the well-being of your community.

This is how we become liturgical people. This is how we work well as liturgical beings and by doing so we become a liturgy of life to the world.<>объявления яндекс директghjdthbnm nbw

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By In Scribblings

What do you sing in your Church?

Leave aside what you should sing outside of Church. I don’t have the energy to discuss that issue at this point, but I do have a few observations about music in the Church. I am not arguing for the superiority of a particular genre, though I think a good case could be made for favoring one genre over another. Rather, in this post I am arguing for the necessity of a robust conversation about music in the Church.

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But now bring me a musician. When the musician played, Yahweh’s hand came on him.

 

[/col]

The Bible speaks eloquently about music. Music exorcises and terrorizes evil powers. It offers a platform for God’s people to speak to God. Yahweh demands that we sing to Him new songs. The combination of this remarkable testimony illustrates the majestic musical experience between God and man in sacred history. If we were to speak more theologically, we could say that God sung the world into existence and thus created a musical people for His own possession.

The Church is a singing community. It is elevated by voices that exalt and sing to her Lord.

Since music plays such a central role in the life of God’s people, why has music been so minimized in Church life? Of course, certain ecclesiastical expressions make music central in worship, but that music is typically set aside for talented musicians; a form of musical elite. And while in these congregations parishioners do sing, they are not encouraged to sing. The congregation itself is not put in the uncomfortable position to be sanctified by music because music is given to rather than participated in.

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Sing praise to Yahweh, you saints of his. Give thanks to his holy name.

 

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Music needs to be participatory. It needs to be challenging. It needs to be sanctificational. Tell me what you sing in Church and I will tell you what you believe.<>уникальность контента аоптимизация работы а

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By In Scribblings

Interpretive Maximalism and James B. Jordan

Last night we had the honor of attending the send-off party for the Jordan family. Jim and Brenda Jordan have been dear friends of mine and my church community for some time. During my first three years as pastor I had the privilege of working side-by-side with Jim at Providence. He was especially encouraging in that first year. Not only did he add his tremendously musical gifts to our congregation, but his Sunday School series for those three years were life-changing.

Part of what Jim Jordan brings to the table is a life-long commitment to Sola Scriptura. He is, to borrow John Frame’s language, a true biblicist. He bleeds biblical theology. The fact that he does not simply repeat old slogans and the sheer fact that he is so innovative in the field of biblical theology make him a target to many.

His book Through New Eyes offers a profoundly rich theology of symbols; a theology, which if embraced, will make Bible studies not only fascinating, but will make the student of the Bible enlivened to read the Bible again and again and to find connections that affirm the remarkable oneness of biblical revelation.

Jim Jordan goodbyeMany have attached the hermeneutic of interpretive maximalism (Hence IMax.) to James Jordan’s theology. In his 1990 article What is Interpretive Maximalism, Jordan affirms that this hermeneutic contrasts with the minimalist interpreter. David Chilton is his famous Revelation commentary was the first to apply directly the rich nature of Jim’s theology to John’s inspired account. Jordan himself had already given a clear example of that hermeneutic in his Judges commentary, which Chilton references.

In fact, in his Judges commentary he contrasts his approach to the modern evangelical one:

“We have to explain this [i.e., the business about types and prophecies] in order to distance ourselves from the interpretive minimalism’ that has come to characterize evangelical commentaries on Scripture in recent years. We do not need some specific New Testament verse to `prove’ that a given Old Testament story has symbolic dimensions. Rather, such symbolic dimensions are presupposed in the very fact that man is the image of God. Thus, we ought not to be afraid to hazard a guess at the wider prophetic meanings of Scripture narratives, as we consider how they image the ways of God. Such a `maximalist’ approach as this puts us more in line with the kind of interpretation used by the Church Fathers.”

So, part of James Jordan’s controversial hermeneutic is an attempt to affirm the inherent beauty of the Old Testament narrative without depending on some New Testament affirmation. Further, as Jordan writes, IMax. offers a richer Old Testament narrative, since the typological images offer a fuller and more robust picture of Christ in the pages of the pre-AD 70 world.

Jordan sees the grammatico-historical interpretation to be valid, but incomplete without the aid of a rich biblical theology. And this was part of what led his break with some of the well-known theonomic figures. Jordan writes:

I think that those who take this kind of typology seriously are the only people doing justice to the Biblico-theological dimension of interpretation, and my criticism of the Bahnsen-Rushdoony type of “theonomy” is precisely that I don’t think they do justice to this dimension. In common with most of my teachers, I believe that the grammatico-historical “methods” of interpretation need to be complemented by Biblico-theological considerations, and that is what I have sought to do in my own work. (On “theonomy” see James B. Jordan, “Reconsidering the Mosaic Law: Some Reflections — 1988,” available from Biblical Horizons.)

In conclusion, James Jordan uses the term maximalist as a way of communicating that the Bible reader can gain more (the maximal amount) from the pages of Scripture than they can ever imagine. The Bible is given to us by the Holy Spirit, and the Spirit does not waste his breath. His inspired data is not given simply to fill in empty space, but to provide a fuller and more beautiful portrait of the Gospel.<>обособленное определение эторазработка а визитки цена

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