tag:blogger.com,1999:blog-44594758499954848912024-03-18T22:47:34.356-04:00"On Rope"<i>Estamos participando</i> Philipians 3:7-14Mike C.http://www.blogger.com/profile/06878703324431760800noreply@blogger.comBlogger63125tag:blogger.com,1999:blog-4459475849995484891.post-34956413251204332202016-01-29T11:17:00.001-05:002016-01-29T11:17:23.770-05:00Grandma's BDay<!--[if !mso]>
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For Grandma who turns 98 today…</div>
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Always gentle and beautiful even when the Way isn’t so
gentle or beautiful.</div>
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<br /></div>
Mike C.http://www.blogger.com/profile/06878703324431760800noreply@blogger.comtag:blogger.com,1999:blog-4459475849995484891.post-41636005306115448202011-06-01T07:55:00.000-04:002011-06-01T07:55:50.236-04:00Jerusalem too**Great post over at <a href="http://www.rockandtheology.com/">Rock and Theology</a> this past Sunday by <a href="http://www.rockandtheology.com/?p=3403&cpage=1#comment-38801">dnantais</a>:<br />
<blockquote>Just a brief post on this lazy Sunday morning in gratitude that the end of the world did not come yesterday.<br />
<br />
For the umpteenth time a president of the United States is attempting to initiate a peace process in Israel. The history in this part of the world is much too rich and complex to think that there are any quick-fix solutions. I take comfort, however, in this song by Steve Earle called “Jeruslaem.” Earle’s voice holds authenticity for me–he has seen a lot of pain in his life and yet he can muster the courage to be hopeful without falling into naivete. It would be nice if his hope were infectious.<br />
<blockquote><strong>Jerusalem</strong>(Steve Earle)</blockquote></blockquote><blockquote><em>I woke up this mornin’ and none of the news was good</em><br />
<em>And death machines were rumblin’ ‘cross the ground where Jesus stood</em><br />
<em>And the man on my TV told me that it had always been that way</em><br />
<em>And there was nothin’ anyone could do or say</em><br />
<br />
<em>And I almost listened to him</em><br />
<em>Yeah, I almost lost my mind</em><br />
<em>Then I regained my senses again</em><br />
<em>And looked into my heart to find</em><br />
<br />
<em>That I believe that one fine day all the children of Abraham</em><br />
<em>Will lay down their swords forever in Jerusalem</em> </blockquote><blockquote><em>Well maybe I’m only dreamin’ and maybe I’m just a fool</em><br />
<em>But I don’t remember learnin’ how to hate in Sunday school</em><br />
<em>But somewhere along the way I strayed and I never looked back again</em><br />
<em>But I still find some comfort now and then</em></blockquote><em><blockquote><em>Then the storm comes rumblin’ in<br />
And I can’t lay me down<br />
And the drums are drummin’ again<br />
And I can’t stand the sound</em></blockquote><blockquote><em>But I believe there’ll come a day when the lion and the lamb</em><br />
<em>Will lie down in peace together in Jerusalem</em><br />
<br />
<em>And there’ll be no barricades then</em><br />
<em>There’ll be no wire or walls</em><br />
<em>And we can wash all this blood from our hands</em><br />
<em>And all this hatred from our souls</em><br />
<br />
<em>And I believe that on that day all the children of Abraham</em><br />
<em>Will lay down their swords forever in Jerusalem</em></blockquote> <object style="height: 390px; width: 640px;"><param name="movie" value="http://www.youtube.com/v/nU278yFdvgQ?version=3"><param name="allowFullScreen" value="true"><param name="allowScriptAccess" value="always"><embed src="http://www.youtube.com/v/nU278yFdvgQ?version=3" type="application/x-shockwave-flash" allowfullscreen="true" allowScriptAccess="always" width="640" height="390"></object></em>Mike C.http://www.blogger.com/profile/06878703324431760800noreply@blogger.comtag:blogger.com,1999:blog-4459475849995484891.post-89267561862742418452011-05-31T10:22:00.000-04:002011-05-31T10:22:57.911-04:00Yikes...HT to <a href="http://cruciality.wordpress.com/2011/05/24/take-this-book-back-again-the-bible-and-the-development-of-a-returns-policy/#comment-8926">Jason</a> for this:<br />
<br />
<br />
<object style="height: 390px; width: 640px;"><param name="movie" value="http://www.youtube.com/v/KAvDtPz33w0?version=3"><param name="allowFullScreen" value="true"><param name="allowScriptAccess" value="always"><embed src="http://www.youtube.com/v/KAvDtPz33w0?version=3" type="application/x-shockwave-flash" allowfullscreen="true" allowScriptAccess="always" width="640" height="390"></object><br />
<br />
<br />
<br />
Let’s pray we can always hear an honest critique as Christians.<br />
<br />
Let’s pray we never become evidence for Maher’s case against Christianity.<br />
<br />
Mike C.Mike C.http://www.blogger.com/profile/06878703324431760800noreply@blogger.com0tag:blogger.com,1999:blog-4459475849995484891.post-35780371782469008832011-05-30T12:02:00.001-04:002011-05-31T09:43:21.605-04:00Re-listening to the dead<div class="separator" style="clear: both; text-align: right;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgzwLEs4qip0GAaoMWl2HTqKQx0Sck9Jb1iQNKT7ALynTOwFt0_KA7UH455V6-qZEMEI17jSDjfBOGc8zc8jFduCZKrnBxTBf5EoBljrnDHkWNiquH50USv3Rc_jsHr1y2xXZEbHH8k9RMP/s1600/flanders_field_02.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="239" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgzwLEs4qip0GAaoMWl2HTqKQx0Sck9Jb1iQNKT7ALynTOwFt0_KA7UH455V6-qZEMEI17jSDjfBOGc8zc8jFduCZKrnBxTBf5EoBljrnDHkWNiquH50USv3Rc_jsHr1y2xXZEbHH8k9RMP/s320/flanders_field_02.jpg" t8="true" width="320" /></a></div><div style="text-align: right;">My friend Katie O. reminded me of this beautiful song that will be heard in a jillion places around the country I live in this weekend. Here’s a link to “Flanders fields,” both <a href="http://www.arlingtoncemetery.net/flanders.htm">text</a> and a <a href="http://www.youtube.com/watch?v=3WCd3lQY0o8">video recording</a>.</div><br />
It is hypnotically beautiful. It reminds me of the deep respect we hold for those who have given their lives for others. It gives us a poetic listen to the dead as they beckon us to take up the torch and carry on their varied battles. It is not so hard to get lost in the reverence and noble courage that standing with the dead brings to mind. It is tough to think about friends and family who have died in any battle and not feel some sense of obligation.<br />
<br />
The poetic bond we build in our reflection is compelling and powerful, and we do indeed see the graves and crosses--body on body that has been sacrificed to the throes of war and of nation maintenance. The “crosses row on row” stop us dead in our tracks, and they definitely beckon us to action. How can we have anything but pause and deep reverence among so many dead? So many lives ripped from families and friends; from dreams and from expectations. These cemeteries and memorials indeed become places of deepest reverence; places that beckon us into solidarity with the dead and the many causes that ended for them with these burials.<br />
<br />
But are we hearing them rightly? <br />
<br />
My friend <a href="http://www.michaeljgorman.net/2011/05/27/memorial-day-preaching-suggestions/">Michael Gorman reminded me</a> of how even some of the most experienced with war became absolutely convinced of its futility. He recalled Dwight D. Eisenhower saying, “I hate war as only a soldier who has lived it can, only as one who has seen its brutality, its futility, its stupidity.” A few years later, Eisenhower went on, “Every gun that is made, every warship launched, every rocket fired, signifies in the final sense a theft from those who hunger and are not fed, those who are cold and are not clothed.” At the very least, one should recognize that there are many voices to listen to—living and dead.<br />
<br />
So whose voice will the Church listen to?<br />
<br />
Jesus said it—when times were getting tough for his people, he said, “I will not leave you orphaned, I am coming to you.” It takes the Spirit of Truth to recognize that Jesus won’t leave us orphaned. The Spirit of Truth says this war stuff is the orphan maker. The Spirit of Truth says we are hearing our dead quite wrong if we are hearing them tell us to take up the torch of war and keep it all going. <br />
<br />
I refuse to not respect men and women who have died giving themselves for others. We must not forget the dead. But we need to hear them rightly if we are the listening living. <br />
<br />
As those who are ALIVE in Christ, and those who are becoming his people in his world, the Spirit of Truth can help us hear them much more rightly. The dead would be the first to tell us that <em>peace</em> is what we are to work for, Jesus’ Way is what to work for—to live in and to die in--NOT to simply keep running people over the cliffs of war.<br />
<br />
I pray the Spirit of Truth will open our ears to a new verse in Flanders Fields. Maybe it goes like this… <br />
<br />
<strong>On streets and fields, flags pop and blow</strong><br />
<strong>Built on the crosses row on row</strong><br />
<strong>Recalling places children die</strong><br />
<strong>Marking the dates of tears we cry.</strong><br />
<strong><br />
</strong><br />
<strong>Scarce heard amid the guns below</strong><br />
<strong>We are alive, a <em>Way</em> we know</strong><br />
<strong>We can’t, about, as usual go.</strong><br />
<strong>Remembering these, we must ask, “Why?”</strong><br />
<strong>In Flanders fields. In Flanders Fields.</strong><br />
<strong>Why do they lie in Flanders Fields?</strong><br />
<strong><br />
</strong><br />
<strong>We’ll not break faith with dead nor Ris’n;</strong><br />
<strong>Yet we’ll not take the torch as giv’n.</strong><br />
<strong>We’ll gather in our Lord’s grand <em>Way</em>.</strong><br />
<strong>And death will cease with us this day.</strong><br />
<strong>We shall not sleep, though poppies grow </strong><br />
<strong>In Flanders fields.</strong><br />
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Heaven forbid the Church sleep while more and more lives are violently scattered among the poppies.Mike C.http://www.blogger.com/profile/06878703324431760800noreply@blogger.com0tag:blogger.com,1999:blog-4459475849995484891.post-38280586142283045372010-11-28T16:13:00.000-05:002010-11-28T16:13:34.815-05:00Advent 1A<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj_Ww3ONvRFDFkHyYRae0emfH8oPavwah6HoqsrpsOnuvA4LR-N0dkzz-iVfNiJfyzdvVhw_3l2bJA4ag6y3Y6WcO6W0PGXwntyDNHdewwvabQnC2X5AM6tQByPS0RJSWdmY_OcDirAuuhyphenhyphen/s1600/1+advent+1+candle.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="256" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj_Ww3ONvRFDFkHyYRae0emfH8oPavwah6HoqsrpsOnuvA4LR-N0dkzz-iVfNiJfyzdvVhw_3l2bJA4ag6y3Y6WcO6W0PGXwntyDNHdewwvabQnC2X5AM6tQByPS0RJSWdmY_OcDirAuuhyphenhyphen/s320/1+advent+1+candle.jpg" width="320" /></a></div><!--[if gte mso 9]><xml> <w:WordDocument> <w:View>Normal</w:View> <w:Zoom>0</w:Zoom> <w:TrackMoves/> <w:TrackFormatting/> <w:PunctuationKerning/> <w:ValidateAgainstSchemas/> <w:SaveIfXMLInvalid>false</w:SaveIfXMLInvalid> <w:IgnoreMixedContent>false</w:IgnoreMixedContent> <w:AlwaysShowPlaceholderText>false</w:AlwaysShowPlaceholderText> <w:DoNotPromoteQF/> <w:LidThemeOther>EN-US</w:LidThemeOther> <w:LidThemeAsian>X-NONE</w:LidThemeAsian> <w:LidThemeComplexScript>X-NONE</w:LidThemeComplexScript> <w:Compatibility> <w:BreakWrappedTables/> <w:SnapToGridInCell/> <w:WrapTextWithPunct/> <w:UseAsianBreakRules/> <w:DontGrowAutofit/> <w:SplitPgBreakAndParaMark/> <w:DontVertAlignCellWithSp/> <w:DontBreakConstrainedForcedTables/> <w:DontVertAlignInTxbx/> <w:Word11KerningPairs/> <w:CachedColBalance/> </w:Compatibility> <m:mathPr> <m:mathFont m:val="Cambria Math"/> <m:brkBin m:val="before"/> <m:brkBinSub m:val="--"/> <m:smallFrac m:val="off"/> <m:dispDef/> <m:lMargin m:val="0"/> <m:rMargin m:val="0"/> <m:defJc m:val="centerGroup"/> <m:wrapIndent m:val="1440"/> <m:intLim m:val="subSup"/> <m:naryLim m:val="undOvr"/> </m:mathPr></w:WordDocument> </xml><![endif]--><!--[if gte mso 9]><xml> <w:LatentStyles DefLockedState="false" DefUnhideWhenUsed="true"
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</style> <![endif]--> <div class="MsoNormal" style="margin-top: 0in; text-indent: 0.5in;"><span style="font-family: "Arial","sans-serif";">Once upon again,</span></div><div class="MsoNormal" style="margin-top: 0in; text-indent: 0.5in;"><span style="font-family: "Arial","sans-serif";">We’re gonna hear the story</span></div><div class="MsoNormal" style="margin-top: 0in; text-indent: 0.5in;"><span style="font-family: "Arial","sans-serif";">This epic tale we’re written in</span></div><div class="MsoNormal" style="margin-top: 0in; text-indent: 0.5in;"><span style="font-family: "Arial","sans-serif";">By the very King of Glory</span></div><div class="MsoNormal" style="margin-top: 0in; text-indent: 0.5in;"><br />
</div><div class="MsoNormal" style="margin-top: 0in; text-indent: 0.5in;"><span style="font-family: "Arial","sans-serif";">All hell has broken loose</span></div><div class="MsoNormal" style="margin-top: 0in; text-indent: 0.5in;"><span style="font-family: "Arial","sans-serif";">It’s trying to get its licks in.</span></div><div class="MsoNormal" style="margin-top: 0in; text-indent: 0.5in;"><span style="font-family: "Arial","sans-serif";">But its fury cannot hold</span></div><div class="MsoNormal" style="margin-top: 0in; text-indent: 0.5in;"><span style="font-family: "Arial","sans-serif";">When Creation’s Master kicks in</span></div><div class="MsoNormal" style="margin-top: 0in; text-indent: 0.5in;"><br />
</div><div class="MsoNormal" style="margin-top: 0in; text-indent: 0.5in;"><span style="font-family: "Arial","sans-serif";">Spirit, Life, Truth, Light,</span></div><div class="MsoNormal" style="margin-top: 0in; text-indent: 0.5in;"><span style="font-family: "Arial","sans-serif";">Inbreaking God of all,</span></div><div class="MsoNormal" style="margin-top: 0in; text-indent: 0.5in;"><span style="font-family: "Arial","sans-serif";">Maker, Taker, Creator, Guide,</span></div><div class="MsoNormal" style="margin-top: 0in; text-indent: 0.5in;"><span style="font-family: "Arial","sans-serif";">You enter, and you call.</span></div><div class="MsoNormal" style="margin-top: 0in; text-indent: 0.5in;"><br />
</div><div class="MsoNormal" style="margin-top: 0in; text-indent: 0.5in;"><span style="font-family: "Arial","sans-serif";">On the mount, you’ll shake the spot</span></div><div class="MsoNormal" style="margin-top: 0in; text-indent: 0.5in;"><span style="font-family: "Arial","sans-serif";">We’ll stream in far and wide.</span></div><div class="MsoNormal" style="margin-top: 0in; text-indent: 0.5in;"><span style="font-family: "Arial","sans-serif";">From age to age—from young to old</span></div><div class="MsoNormal" style="margin-top: 0in; text-indent: 0.5in;"><span style="font-family: "Arial","sans-serif";">Your Glory you’ll not hide.</span></div><div class="MsoNormal" style="margin-top: 0in; text-indent: 0.5in;"><br />
</div><div class="MsoNormal" style="margin-top: 0in; text-indent: 0.5in;"><span style="font-family: "Arial","sans-serif";">To your house we’ll gather, God</span></div><div class="MsoNormal" style="margin-top: 0in; text-indent: 0.5in;"><span style="font-family: "Arial","sans-serif";">Cast crowns around your throne.</span></div><div class="MsoNormal" style="margin-top: 0in; text-indent: 0.5in;"><span style="font-family: "Arial","sans-serif";">What are we that with us here</span></div><div class="MsoNormal" style="margin-top: 0in; text-indent: 0.5in;"><span style="font-family: "Arial","sans-serif";">You’d choose to make your home?</span></div><div class="MsoNormal" style="margin-top: 0in; text-indent: 0.5in;"><br />
</div><div class="MsoNormal" style="margin-top: 0in; text-indent: 0.5in;"><span style="font-family: "Arial","sans-serif";">Once upon again,</span></div><div class="MsoNormal" style="margin-top: 0in; text-indent: 0.5in;"><span style="font-family: "Arial","sans-serif";">The story doth unfold</span></div><div class="MsoNormal" style="margin-top: 0in; text-indent: 0.5in;"><span style="font-family: "Arial","sans-serif";">About the living, loving God</span></div><div class="MsoNormal" style="margin-top: 0in; text-indent: 0.5in;"><span style="font-family: "Arial","sans-serif";">Who grew hands for us to hold.</span></div><div class="MsoNormal" style="margin-top: 0in; text-indent: 0.5in;"><br />
</div><div class="MsoNormal" style="margin-top: 0in; text-indent: 0.5in;"><span style="font-family: "Arial","sans-serif";"></span></div><div class="MsoNormal" style="margin-top: 0in; text-indent: 0.5in;"><span style="font-family: "Arial","sans-serif";">Make us fit—re-make our lives</span></div><div class="MsoNormal" style="margin-top: 0in; text-indent: 0.5in;"><span style="font-family: "Arial","sans-serif";">In living, loving trust,</span></div><div class="MsoNormal" style="margin-top: 0in; text-indent: 0.5in;"><span style="font-family: "Arial","sans-serif";">Lifting the lost—embracing the least</span></div><div class="MsoNormal" style="margin-top: 0in; text-indent: 0.5in;"><span style="font-family: "Arial","sans-serif";">In the WAY you’ve given us.</span></div><div class="MsoNormal" style="margin-top: 0in; text-indent: 0.5in;"><br />
</div><div class="MsoNormal" style="margin-top: 0in; text-indent: 0.5in;"><span style="font-family: "Arial","sans-serif";">Father, Son, and Spirit three,</span></div><div class="MsoNormal" style="margin-top: 0in; text-indent: 0.5in;"><span style="font-family: "Arial","sans-serif";">Unending praises given.</span></div><div class="MsoNormal" style="margin-top: 0in; text-indent: 0.5in;"><span style="font-family: "Arial","sans-serif";">Coming God, our hope’s in you</span></div><div class="MsoNormal" style="margin-top: 0in; text-indent: 0.5in;"><span style="font-family: "Arial","sans-serif";">Your presence, indeed, is heaven</span></div><div class="MsoNormal" style="margin-top: 0in; text-indent: 0.5in;"><br />
</div><div class="MsoNormal" style="margin-top: 0in; text-indent: 0.5in;"><span style="font-family: "Arial","sans-serif";">Once upon again</span></div><div class="MsoNormal" style="margin-top: 0in; text-indent: 0.5in;"><span style="font-family: "Arial","sans-serif";">We’re gonna hear the story</span></div><div class="MsoNormal" style="margin-top: 0in; text-indent: 0.5in;"><span style="font-family: "Arial","sans-serif";">The coming of God the Son</span></div><div class="MsoNormal" style="margin-top: 0in; text-indent: 0.5in;"><span style="font-family: "Arial","sans-serif";">Eternal King of Glory </span></div><div class="MsoNormal" style="margin-top: 0in; text-indent: 0.5in;"><br />
</div><div class="MsoNormal" style="margin-top: 0in; text-indent: 0.5in;"><span style="font-family: "Arial","sans-serif";">Come, Lord Jesus, Come. Amen.</span></div><div style="text-align: right;"><br />
</div><span id="goog_1395539019"></span><span id="goog_1395539020"></span>Mike C.http://www.blogger.com/profile/06878703324431760800noreply@blogger.com0tag:blogger.com,1999:blog-4459475849995484891.post-84669620227108023832010-08-18T10:28:00.000-04:002010-08-18T10:28:08.069-04:00Bucking the system(s)I couldn't help thinking about the 60's this week when I read about Jesus bucking the system and healing on the the sabbath (Luke 13:10-17). He sure was a troublemaker, huh?! I guess his WAY can still stir a stink!<br />
<br />
<object height="385" width="640"><param name="movie" value="http://www.youtube.com/v/01-2pNCZiNk&color1=0xb1b1b1&color2=0xd0d0d0&hl=en_US&feature=player_detailpage&fs=1"></param><param name="allowFullScreen" value="true"></param><param name="allowScriptAccess" value="always"></param><embed src="http://www.youtube.com/v/01-2pNCZiNk&color1=0xb1b1b1&color2=0xd0d0d0&hl=en_US&feature=player_detailpage&fs=1" type="application/x-shockwave-flash" allowfullscreen="true" allowScriptAccess="always" width="640" height="385"></embed></object>Mike C.http://www.blogger.com/profile/06878703324431760800noreply@blogger.com0tag:blogger.com,1999:blog-4459475849995484891.post-3833784396225808092010-05-28T09:11:00.000-04:002010-05-28T09:11:13.288-04:00The New Deal!Wow! Pray for ol’ Mike. I found out the day after Easter that I would be a pastor for the first time beginning in July. Lots to learn here, but I’m counting on staying “on rope” anchored to Jesus.<br />
<br />
Talk to you soon,<br />
Mike C.Mike C.http://www.blogger.com/profile/06878703324431760800noreply@blogger.com0tag:blogger.com,1999:blog-4459475849995484891.post-10923383499784924472010-04-17T12:49:00.000-04:002010-04-17T12:49:51.728-04:00I'm glad I was wrong!<meta content="text/html; charset=utf-8" http-equiv="Content-Type"></meta><meta content="Word.Document" name="ProgId"></meta><meta content="Microsoft Word 12" name="Generator"></meta><meta content="Microsoft Word 12" name="Originator"></meta><link href="file:///C:%5CDOCUME%7E1%5Ccantley%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_filelist.xml" rel="File-List"></link><link href="file:///C:%5CDOCUME%7E1%5Ccantley%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_themedata.thmx" rel="themeData"></link><link href="file:///C:%5CDOCUME%7E1%5Ccantley%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_colorschememapping.xml" rel="colorSchemeMapping"></link><style>
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<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEibp-IYOnjNh76vzu1yQRJm75bvV4su2PpJRDUNvt4gTM9IkcV93HoEnDkPdLew7f0L-3o5IKKuJEE3H9FPYLWbDQ9D47Q8cp9aQONSHP7c3CGyOlUNknUylcFTLTvlxo7iTc5xl_fA_wiB/s1600/1242calibration_weights.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="265" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEibp-IYOnjNh76vzu1yQRJm75bvV4su2PpJRDUNvt4gTM9IkcV93HoEnDkPdLew7f0L-3o5IKKuJEE3H9FPYLWbDQ9D47Q8cp9aQONSHP7c3CGyOlUNknUylcFTLTvlxo7iTc5xl_fA_wiB/s400/1242calibration_weights.jpg" width="400" /></a></div><div class="paragraphstyle4" style="line-height: 12.75pt; margin: 0in 0in 0.0001pt;"><span style="font-family: "Calibri","sans-serif";">I had worked myself up about our church’s “Making disciples for the transformation of the world” mission statement. I had started asking myself, “Are we saying enough?” I love being a part of this mission, but </span><meta content="text/html; charset=utf-8" http-equiv="Content-Type"></meta><meta content="Word.Document" name="ProgId"></meta><meta content="Microsoft Word 12" name="Generator"></meta><meta content="Microsoft Word 12" name="Originator"></meta><link href="file:///C:%5CDOCUME%7E1%5Ccantley%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_filelist.xml" rel="File-List"></link><link href="file:///C:%5CDOCUME%7E1%5Ccantley%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_themedata.thmx" rel="themeData"></link><link href="file:///C:%5CDOCUME%7E1%5Ccantley%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_colorschememapping.xml" rel="colorSchemeMapping"></link><style>
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</style><span style="font-family: "Calibri","sans-serif"; font-size: 12pt;">Vincent Miller’s </span><b><span style="font-family: "Calibri","sans-serif"; font-size: 12pt;"><i><a href="http://www.amazon.com/Consuming-Religion-Christian-Practice-Consumer/dp/0826415318">Consuming Religion: Christian Faith and Practice in a Consumer Culture</a> </i></span></b><span style="font-family: "Calibri","sans-serif";">has had me thinking we often stop a bit short in terms of clarity as Jesus people.<o:p></o:p></span></div><div class="paragraphstyle4" style="line-height: 12.75pt; margin: 0in 0in 0.0001pt;"><br />
</div><div class="paragraphstyle4" style="line-height: 12.75pt; margin: 0in 0in 0.0001pt;"><span style="font-family: "Calibri","sans-serif";">Doesn’t this mission sound a lot like the same thing that is going on in the consumer economy? People are being pursued actively, and their desires are shaped—transformed—for <i>consumption</i>. Both this kind of transformation of desire and the varied forms of consumption incited are powerful transformers of the world. In fact, we simply cannot know the depth and breadth of the destructive “transformation.” This stuff is wrecking people and planet in ways we have yet to realize. Miller’s piece is a tough read, but what is happening to people’s relationships is an important highlight of his critique. Even as I write today, I also recognize my own susceptibility to being transformed wrongly—<i>deformed</i>—by my consumptive mentality. Obviously, this kind of transformation is a far cry from the healing of the Creator’s world. <o:p></o:p></span></div><div class="paragraphstyle4" style="line-height: 12.75pt; margin: 0in 0in 0.0001pt;"><br />
</div><div class="paragraphstyle4" style="line-height: 12.75pt; margin: 0in 0in 0.0001pt;"><span style="font-family: "Calibri","sans-serif";">“Transformation” is an evocative word, but left dangling without that clarity, it falls readily into the ambiguous tracks the seductive notion of “progress” elicits and runs on. It sounds great, and it is definitely generative, but motion does not inherently mend. Kinesis is not kenosis.<o:p></o:p></span></div><div class="paragraphstyle4" style="line-height: 12.75pt; margin: 0in 0in 0.0001pt;"><br />
</div><span style="font-family: "Calibri","sans-serif"; font-size: 12pt;">But--praise God—I was wrong! I went back to get the exact wording of our “transformation” piece and was relieved looking over how we changed our mission statement in the United Methodist Church last year. By no means have we dropped our call to “make disciples of Jesus Christ” for a fuzzy new or modern notion of transformation. As <a href="http://www.umc.org/site/apps/nlnet/content3.aspx?c=lwL4KnN1LtH&b=3082929&ct=5321679">Bishop Palmer said last year</a>, this addition is simply “the missionary piece of our making disciples of Christ, [and we] seek to join God in the redemption of the whole world." I wholeheartedly agree. We are “for” the right kind of transformation when we start with following Jesus!</span>Mike C.http://www.blogger.com/profile/06878703324431760800noreply@blogger.com0tag:blogger.com,1999:blog-4459475849995484891.post-68738920211768907112010-04-05T00:31:00.001-04:002010-04-05T00:32:29.732-04:00God Backs the "Public Relations" Piece of Friday<span style="font-family: "Trebuchet MS", sans-serif;">Today, Friday has been reclaimed! </span><br />
<span style="font-family: "Trebuchet MS", sans-serif;"><br />
</span><br />
<span style="font-family: "Trebuchet MS", sans-serif;">Invoked and entrusted only Friday, the declarations of Psalm 22 are validated for <em>reality </em>with Jesus' resurrection. It holds both God's amazing and faithful acts as well as our stunning invitaton to participate and testify in them. </span><br />
<span style="font-family: "Trebuchet MS", sans-serif;"><br />
</span><br />
<span style="font-family: "Trebuchet MS", sans-serif;">Today, Jesus' Way was underwritten by the Maker!</span><br />
<br />
<br />
<blockquote>Psalm 22<br />
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My God, my God, why have you abandoned me? Why so far from my call for help, from my cries of anguish? My God, I call by day, but you do not answer; by night, but I have no relief.<br />
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Yet you are enthroned as the Holy One; you are the glory of Israel. <br />
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In you our ancestors trusted; they trusted and you rescued them. To you they cried out and they escaped; in you they trusted and were not disappointed.<br />
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But I am a worm, hardly human, scorned by everyone, despised by the people. All who see me mock me; they curl their lips and jeer; they shake their heads at me: <br />
<br />
"You relied on the LORD--let him deliver you; if he loves you, let him rescue you." <br />
<br />
Yet you drew me forth from the womb, made me safe at my mother's breast. Upon you I was thrust from the womb; since birth you are my God.<br />
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Do not stay far from me, for trouble is near, and there is no one to help. Many bulls surround me; fierce bulls of Bashan encircle me. They open their mouths against me, lions that rend and roar. Like water my life drains away; all my bones grow soft. My heart has become like wax, it melts away within me. As dry as a potsherd is my throat; my tongue sticks to my palate; you lay me in the dust of death. Many dogs surround me; a pack of evildoers closes in on me. So wasted are my hands and feet that I can count all my bones. They stare at me and gloat; they divide my garments among them; for my clothing they cast lots. <br />
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But you, LORD, do not stay far off; my strength, come quickly to help me. Deliver me from the sword, my forlorn life from the teeth of the dog. Save me from the lion's mouth, my poor life from the horns of wild bulls.<br />
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Then I will proclaim your name to the assembly; in the community I will praise you: "You who fear the LORD, give praise! All descendants of Jacob, give honor; show reverence, all descendants of Israel! For God has not spurned or disdained the misery of this poor wretch, Did not turn away from me, but heard me when I cried out. I will offer praise in the great assembly; my vows I will fulfill before those who fear him. <br />
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The poor will eat their fill; those who seek the LORD will offer praise. May your hearts enjoy life forever!" All the ends of the earth will worship and turn to the LORD; All the families of nations will bow low before you. <br />
<br />
For kingship belongs to the LORD, the ruler over the nations. All who sleep in the earth will bow low before God; All who have gone down into the dust will kneel in homage. <br />
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And I will live for the LORD; my descendants will serve you. The generation to come will be told of the Lord, that they may proclaim to a people yet unborn the deliverance you have brought. <br />
<div style="text-align: right;"><br />
(NAB)</div></blockquote>Mike C.http://www.blogger.com/profile/06878703324431760800noreply@blogger.com0tag:blogger.com,1999:blog-4459475849995484891.post-87874939162286295602010-04-04T23:47:00.001-04:002010-04-05T00:35:08.107-04:00The Week of the Compass VII<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjv0S93kKpeuk6U2TgUPpKg1wwTaucm7EXxHxaqiLZE9qEaUZ83IaOMeHhyphenhyphentb4CjjY7WLmVHD3M0ZXaOKZK8wgWDXiY6Hv5mU_4Eex7CfZ8pR6VvmCDxqruFzxmedfABXP0iqIbVBkLvVix/s1600/resurrection.jpg" imageanchor="1" style="clear: left; cssfloat: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="297" nt="true" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjv0S93kKpeuk6U2TgUPpKg1wwTaucm7EXxHxaqiLZE9qEaUZ83IaOMeHhyphenhyphentb4CjjY7WLmVHD3M0ZXaOKZK8wgWDXiY6Hv5mU_4Eex7CfZ8pR6VvmCDxqruFzxmedfABXP0iqIbVBkLvVix/s400/resurrection.jpg" width="400" /></a></div><span style="font-family: "Trebuchet MS", sans-serif;">I have had a good time reflecting with Rick Floyd on the theology of P.T. Forsyth this Holy Week. This final section resonates with me as Forsyth's anchor again comes to bare. Today rocked all of history, and I believe all the questions that have found (and will find) their way into our theological discussions have to start where Forsyth was "on rope." His anchor point gives us the bearings we've been looking for all week:</span><br />
<span style="font-family: "Trebuchet MS", sans-serif;"></span><br />
<span style="font-family: "Trebuchet MS", sans-serif;"><br />
</span><br />
<blockquote><span style="font-family: "Trebuchet MS", sans-serif;">But this is not just any experience! Forsyth would have understood “experience” more along the lines of Jonathan Edwards' view of Christian experience than that of those today for whom autonomous personal or group experience is authoritative. He would have had little use for the idea of “re-imagining” God in light of our experience. “See to the Gospel,” he said, “and experience will take care of itself.” For Forsyth it is not human religiosity that matters. Rather, the primary actor in the drama of human redemption is always God in Christ, known chiefly by his great act on the cross. (See below)</span></blockquote><span style="font-family: "Trebuchet MS", sans-serif;"><br />
</span><br />
<span style="font-family: "Trebuchet MS", sans-serif;">Thanks again, Rick! And friends, enjoy the final section of </span><a href="http://wipfandstock.com/author/35821"><span style="font-family: "Trebuchet MS", sans-serif;">Rick Floyd's</span></a><span style="font-family: "Trebuchet MS", sans-serif;"> “</span><a href="http://richardlfloyd.blogspot.com/2010/03/work-of-christ-in-thought-of-pt-forsyth.html"><span style="font-family: "Trebuchet MS", sans-serif;">The Work of Christ in the Thought of P.T. Forsyth: Kenosis and Plerosis Revisited</span></a><span style="font-family: "Trebuchet MS", sans-serif;">.” Christ is risen indeed!</span><br />
<br />
<br />
<br />
<div style="text-align: center;"><strong>In Conclusion</strong></div><div style="text-align: center;"><strong>His hermenteutical daring. “Criticism is a good servant but a dangerous master.”</strong></div><br />
How would we assess Forsyth's kenosis/plerosis proposal? Its purpose is twofold: 1. to safeguard the full humanity of Christ against a docetic view, and 2. to assert against liberal theology the full participation of Christ in the Godhead. If doctrine is the conceptual redefinitions of the biblical narrative than Forsyth has tried to keep scripture clearly in view. He depicts Christ as one engaged in a mighty moral struggle, freely acting finally in obedience to the Father's will at the expense of his own life. The human struggle is not passed over lightly, yet the whole action is seen as an act of God.<br />
<br />
Forsyth is right to insist that any theology that does justice to the New Testament must involve some sort of kenosis, for the Gospel is quite clear that God does enter our world to engage sin and evil. As Donald M. MacKinnon has rightly noted:<br />
<br />
<blockquote>If the atonement shows God himself profoundly engaged with human evil, it is an engagement (even when its authenticity is affirmed by Jesus' resurrection) that leaves many questions unanswered. And this most certainly Forsyth acknowledged through his insistence on the reality of the divine kenosis. Jesus enters on the climactic stage of his via dolorosa, suddenly and traumatically unsure that this is the way for him. If, unlike the Anglican kenoticists, who were his contemporaries, Forsyth in an indifference to metaphysics interprets the divine self–emptying in dramatic terms, at this point he rejoins those for whom the incarnate's limited human knowledge was a central theological concern. For the most part, his Kantian metaphysical agnosticism enabled him to avert from ontological exploration, and emphasize the cruciality of dramatic action. But the realities of Gethsemene refuse to allow him to neglect the extent to which the passion was suffused by a kind of terrible uncertainty. (Hart, Justice the True and Only Mercy, 108)</blockquote>Forsyth's captures this uncertainty and the powerful moral drama that is the passion. There is great rhetorical power to Forsyth's theology as he addresses issue after issue returning always to the cross as the center.<br />
<br />
Forsyth speaks of the subordination of Christ to the Father, risking subordinationism, although his other statements make it clear he does not believe by this in the Son's generation from the Father. Again Forsyth is more concerned with the describing the flow of God's activity in the biblical narrative than with metaphysical assertions, and by the standards of Nicene orthodoxy, even the New Testament itself is subordinationist in tendency.<br />
<br />
If “doctrine is the conceptual redefinition of the biblical narrative” (Frei) then has Forsyth done justice to the biblical narrative? Here, too, Forsyth has been successful for he has successfully kept Scripture clearly in view throughout. He deals with both the high Christology of John and the epistles and the human Jesus of the Synoptics, the one who went through the full experience of the passion. Donald MacKinnon wrote that “the realities of Gethsemane refuse to allow him (Forsyth) to neglect the extent to which the passion was suffused by a kind of terrible uncertainty” (Hart, Justice the True and Only Mercy, p. 108). Forsyth's captures that "terrible uncertainty" and the powerful moral drama that is the passion.<br />
<br />
There is great rhetorical power to Forsyth's theology as he addresses issue after issue returning always to the cross as the center. In The Person and Place of Jesus Christ he offers a highly nuanced theological interpretation that tries to make sense of the meaning of the cross. His kenotic Christology attempts to explain the mystery of the incarna-tion and the inner workings of the atonement without using the metaphysical language of which he was so suspicious.<br />
<br />
Both Donald MacKinnon and Colin Gunton have criticized Forsyth for eschewing metaphysical language, particularly ontological language, and for his too easy dismissal of the truths of Chalcedon. I have to agree in part with Colin Gunton's charge that Forsyth imported a metaphysic through the back door; after all, when you talk about “modes of being” you are pretty close to metaphysics if not already there. Gunton is right when he says: "Forsyth's kenotic the-ory of the incarnation . . . . is essentially an attempt to make logical sense of the incarnation conceived as something that really happened in human history. It thus belies his pro-claimed lack of interest in metaphysical theories" (see Gunton's critique of Forsyth in Yesterday and Today, pp. 168- 173).<br />
<br />
Having acknowledged the charge, let me say that I think Forsyth's attempt to articulate a Christology outside the usual metaphysical framework is part of what gives his writings such rhetorical punch and dramatic power. He is a good theologian, but he never stops being a preacher, which may account for his continued popularity with preachers.<br />
<br />
In some respects he anticipates the various canonical and narrative approaches that are associated with the "Yale theology" of Hans Frei, George Lindbeck, and their students. Like them (and like Karl Barth) Forsyth's theology is thoroughly exegetical and takes the final form of the canon as the decisive text. He doesn't eschew historical criticism, but recognizes that it is “a good servant but a dangerous master.”<br />
<br />
Yet, unlike at least some interpretations of the Yale School, he insists that the Gospel is more than a cultural-linguistic narrative which sets norms for a community, the church. For Forsyth it is also God's truth for the whole world. In this he remains decidedly evangelical, and his hermeneutic has an important experiential dimension.<br />
<br />
But this is not just any experience! Forsyth would have under-stood “experience” more along the lines of Jonathan Ed-wards' view of Christian experience than that of those to- day for whom autonomous personal or group experience is authoritative. He would have had little use for the idea of “re-imagining” God in light of our experience. “See to the Gospel,” he said, “and experience will take care of itself.” For Forsyth it is not human religiosity that matters. Rather, the primary actor in the drama of human redemption is al- ways God in Christ, known chiefly by his great act on the cross.<br />
<br />
Let me conclude with a Forsythian doxology:<br />
<br />
<blockquote>“And now may he who so emptied himself that he was filled with all the fullness of God dwell fully in us; may he raise, rule, and perfect us in all holiness; to the end that, bowing before him with every knee both in heaven and upon earth, and ever more calling Him Holy, Holy, Holy Lord, we may be, in Him, to the praise and glory of the Father's Grace Who made us acceptable in the Eternal Son, world without end. Amen.” (The Person and Place of Jesus Christ, p 357.)</blockquote><br />
<div style="text-align: center;">Works Cited:</div><br />
Trevor Hart, Editor, Justice the True and Only Mercy. Edinburgh: T&;T Clark, 1995<br />
<br />
P. T. Forsyth:<br />
<br />
The Atonement in Modern Religious Thought. New York: Whittaker, 1901.<br />
<br />
The Cruciality of the Cross. London: Independant Press, 1948.<br />
<br />
God the Holy Father. London: Independent Press, 1957.<br />
<br />
The Person and Place of Jesus Christ. London: Independent Press, 1948.<br />
<br />
The Preaching of Jesus and the Gospel of Christ. Blackwood, South Australia: New Creation Publications, 1987.<br />
<br />
The Work of Christ. London: Hodder and Stoughton, 1910.<br />
<br />
(This is the original paper that I presented at the United Reformed Church Centre at Windermere, England in May of 1998, at a conference: P.T. Forsyth: Theologian for a New Millennium. It was gathered with the other papers into a book by the same name edited by Alan P. F. Sell. It later appeared also as a chapter in my book <a href="http://wipfandstock.com/store/When_I_Survey_the_Wondrous_Cross_Reflections_on_the_Atonement">When I Survey the Wondrous Cross: Reflections on the Atonement</a>. Pickwick, 2000, Wipf and Stock, 2010.Mike C.http://www.blogger.com/profile/06878703324431760800noreply@blogger.com0tag:blogger.com,1999:blog-4459475849995484891.post-41349273827119897932010-04-04T07:46:00.001-04:002010-04-04T07:48:04.954-04:00He's Alive!<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg9hYtvrzopcJbjYPufNd8fnc_gQIBuF5xSUAnfnbiJnZAobVS9SQwSwhidQYwTA5akLU7vN6OzF-kZB9ZSTGgZxPgMqsjLbbdNcexyL_aL8ge_mJoSAdyRiFV8vVMp-cKGihvHqBtH4DPS/s1600/recreate.jpg" imageanchor="1" style="clear: right; cssfloat: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="296" nt="true" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg9hYtvrzopcJbjYPufNd8fnc_gQIBuF5xSUAnfnbiJnZAobVS9SQwSwhidQYwTA5akLU7vN6OzF-kZB9ZSTGgZxPgMqsjLbbdNcexyL_aL8ge_mJoSAdyRiFV8vVMp-cKGihvHqBtH4DPS/s400/recreate.jpg" width="400" /></a></div>Let us not mock God with metaphor, <br />
<br />
<br />
analogy, sidestepping transcendence; <br />
<br />
making of the event a parable, a sign painted in the <br />
<br />
faded credulity of earlier ages: <br />
<br />
let us walk through the door. <br />
<br />
<br />
<br />
(from "<a href="http://www.edow.org/spirituality/updike.html">Seven Stanzas at Easter</a>" by John Updike. Drawing is "The Re-Creation of Man" from Michael McFerrin. See <a href="http://michael-mcferrin.artistwebsites.com/">http://michael-mcferrin.artistwebsites.com/</a>)Mike C.http://www.blogger.com/profile/06878703324431760800noreply@blogger.com0tag:blogger.com,1999:blog-4459475849995484891.post-87961680325371267342010-04-03T08:54:00.000-04:002010-04-03T08:54:53.725-04:00The Week of the Compass VI<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjgH7b8hQNOcDjZbeYMnYWOmj02v-JAv5OSFDKCu0FNZWu7QQu0E2WosAY2u4Ebk4oXy-pVCDR8y5ZqO6kX-5yDVfXMwpQaAO42sDXdNSuL4dq8YmsH2iL0xL2BD0KWKyy-wp5tNF_ioMrM/s1600/Brk-Scrn.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjgH7b8hQNOcDjZbeYMnYWOmj02v-JAv5OSFDKCu0FNZWu7QQu0E2WosAY2u4Ebk4oXy-pVCDR8y5ZqO6kX-5yDVfXMwpQaAO42sDXdNSuL4dq8YmsH2iL0xL2BD0KWKyy-wp5tNF_ioMrM/s320/Brk-Scrn.jpg" /></a></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 5pt;"><meta content="text/html; charset=utf-8" http-equiv="Content-Type"></meta><meta content="Word.Document" name="ProgId"></meta><meta content="Microsoft Word 12" name="Generator"></meta><meta content="Microsoft Word 12" name="Originator"></meta><link href="file:///C:%5CDOCUME%7E1%5Ccantley%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_filelist.xml" rel="File-List"></link><link href="file:///C:%5CDOCUME%7E1%5Ccantley%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_themedata.thmx" rel="themeData"></link><link href="file:///C:%5CDOCUME%7E1%5Ccantley%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_colorschememapping.xml" rel="colorSchemeMapping"></link><!--[if gte mso 9]><xml> <w:WordDocument> <w:View>Normal</w:View> <w:Zoom>0</w:Zoom> <w:TrackMoves/> <w:TrackFormatting/> <w:PunctuationKerning/> <w:ValidateAgainstSchemas/> <w:SaveIfXMLInvalid>false</w:SaveIfXMLInvalid> <w:IgnoreMixedContent>false</w:IgnoreMixedContent> <w:AlwaysShowPlaceholderText>false</w:AlwaysShowPlaceholderText> <w:DoNotPromoteQF/> <w:LidThemeOther>EN-US</w:LidThemeOther> <w:LidThemeAsian>X-NONE</w:LidThemeAsian> <w:LidThemeComplexScript>X-NONE</w:LidThemeComplexScript> <w:Compatibility> <w:BreakWrappedTables/> <w:SnapToGridInCell/> <w:WrapTextWithPunct/> <w:UseAsianBreakRules/> <w:DontGrowAutofit/> <w:SplitPgBreakAndParaMark/> <w:DontVertAlignCellWithSp/> <w:DontBreakConstrainedForcedTables/> <w:DontVertAlignInTxbx/> <w:Word11KerningPairs/> <w:CachedColBalance/> </w:Compatibility> <m:mathPr> <m:mathFont m:val="Cambria Math"/> <m:brkBin m:val="before"/> <m:brkBinSub m:val="--"/> <m:smallFrac m:val="off"/> <m:dispDef/> <m:lMargin m:val="0"/> <m:rMargin m:val="0"/> <m:defJc m:val="centerGroup"/> <m:wrapIndent m:val="1440"/> <m:intLim m:val="subSup"/> <m:naryLim m:val="undOvr"/> </m:mathPr></w:WordDocument> </xml><![endif]--><!--[if gte mso 9]><xml> <w:LatentStyles DefLockedState="false" DefUnhideWhenUsed="true"
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</style> <![endif]--> <div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span>Wow, still lots of questions for today. Is what was carried out yesterday penal or punitive? Atonement? “at-one-ment”? Is it a sacrifice? Substitute? Is what happened yesterday <i>right</i>? Ultimately, what is to remain holy and in sanctity, the law? Where do you go if life does <i>this</i> to folks like this? What hope do any of us have? <o:p></o:p></span></div><div class="MsoNormal" style="line-height: normal; margin: 0in 0in 0.0001pt 27pt;"><br />
</div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span>Before jumping to any quick formulas for all of this, a couple words from Forsyth are grounding in spite of their being unsettling. No matter the possibilities, it only comes to reality, “it only passes from destiny…through a career.” However this death matters, it cannot be dismembered from the life Jesus lived.<o:p></o:p></span></div><div class="MsoNormal" style="line-height: normal; margin: 0in 0in 0.0001pt 27pt;"><br />
</div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;">In part six of <a href="http://wipfandstock.com/author/35821"><span style="color: windowtext; text-decoration: none;">Rick Floyd</span></a>'s <a href="http://richardlfloyd.blogspot.com/2010/03/work-of-christ-in-thought-of-pt-forsyth.html"><span style="color: windowtext; text-decoration: none;">“</span></a><a href="http://richardlfloyd.blogspot.com/2010/03/work-of-christ-in-thought-of-pt-forsyth.html"><span style="color: windowtext; text-decoration: none;">The Work of Christ in the Thought of P.T. Forsyth: Kenosis and Plerosis Revisited</span></a>,” see what you think of Forsyth’s take on all of this. What do you think of his analogy that ends this section?<span> </span><b><span style="font-family: "Times New Roman","serif"; font-size: 12pt;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: center;"><br />
</div><blockquote><div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: center;"><b><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">The Self-fulfillment of Christ</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12pt;"><o:p></o:p></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;"><br />
If kenosis by itself is inadequate what must be the corresponding plerosis? The question that Forsyth wants to address in his two–act Christology is how is the humanity of Jesus related to his Godhead? Forsyth want to take seriously both the historic Christ and his Godhead. He turns aside the liberal view that Christ is the apex of the spiritual evolution that emerges into a divine height in humanity, the divine blossom of the race, or its “heaven–kissing hill.” (The Person and Place of Jesus Christ, 33)<br />
<br />
No, the historic Christ comes to save humanity and not to exhibit humanity's salvation. “The King makes the Kingdom, and not the Kingdom the King.” (<i>The Person and Place of Jesus Christ</i>, 334) It is an invasion not an evolution. “Man does not simply unfold to God but God descends and enters man.” (<i>The Person and Place of Jesus Christ,</i> 334)<o:p></o:p></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">It is not that divinity and humanity share in being, rather they meet in action. There are two movements, God to man and man to God:<o:p></o:p></span></div><blockquote><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">God and man meet in humanity, not as two entities or natures which coexist, but as two movements in mutual interplay, mutual struggle and reciprocal communion. On the one hand we have an initiative, creative, productive action, clear and sure, on the part of the eternal and absolute God; on the other we have the seeking, receptive, appropriative action of groping, erring, growing man. God finds a man who did not find Him, man finds a God who did find Him.” (<i>The Person and Place of Jesus Christ</i>, 336, The capital “h” on the last word is either a misprint or, more likely, Forsyth's subtle way of saying that God finds man only in Christ.)<o:p></o:p></span></div></blockquote><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Christ embodies these two movements in which God and humanity meet. Forsyth says that in Christ we have two things: we have the action of the Godhead concentrated through one hypostasis (or mode of being) within it, and we have the growing moral appropriation by man's soul moving Godward of that action as its own. This is the two–act Christology which is the heart of Forsyth's project. It has God entering our world: “We have that divine Son, by whose agency the world of souls was made, not now creating another soul, but himself becoming such a soul.” (<i>The Person and Place of Jesus Christ</i>, 338) And he enters it to bring man to God as Christ acts in his humanity to be obedient to the will of the Father. Christ never ceases to be what he has always been, but grows in consciousness of his divinity through the unfolding moral crisis which he enters in the world:<o:p></o:p></span></div><blockquote><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">. . .the history of Christ's growth is then a history, by gradual moral conquest, of the mode of being from which, by a tremendous moral act, he came. It is reconquest. He learned the taste of an acquired divinity who had eternally known it as a possession. He won by duty what was his own by right.” (<i>The Person and Place of Jesus Christ</i>, 308)<o:p></o:p></span></div></blockquote><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Christ in his humanity shares the human reality of growth. Human life does not begin as a finished article. “It begins with certain possibilities, with a destiny engrained in the protoplast; but it only passes from a destiny into a perfection through a career.” (The Person and Place of Jesus Christ, 345) So Christ grows by moral struggle. He is tempted, but without sin. Again and again he must freely choose the way to go. Throughout his life he grows in his consciousness of what he was, although not in Godhead itself, which he always had. Here Forsyth is able to speak of a progressive incarnation, although in very qualified language:<o:p></o:p></span></div><blockquote><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">We may speak of a progressive incarnation within his life, if we give it a kenotic basis. He grew in the grace in which he always was, and in the knowledge of it. As his personal history enlarged and ripened by every experience, and as he was always found equal to each moral crisis, the latent Godhead became more and more mighty as his life's interior, and asserted itself with the more power as the personality grew in depth and scope. Every step he victoriously took into the dark and hostile land was an ascending movement also of the Godhead which was its base. This ascent into Hell went on, from His temptation to His tomb, in gathering power. Alongside his growing humiliation to the conditions of evil moved his growing exaltation to holy power. Alongside the Kenosis and its negations there went a corresponding Plerosis, without which the Kenosis is a one-sided idea.” (<i>The Person and Place of Jesus Christ</i>. 349)<o:p></o:p></span></div></blockquote><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Kenosis and Plerosis together constitute two movements of a single act of God. The more Christ laid down his personal life the more he gained his divine soul. “He lives out a moral plerosis by the very completeness of his kenosis; and he achieves the plerosis in resurrection and ascension.” (The Person and Place of Jesus Christ, 300)“<br />
<br />
The moral struggle that Christ was involved in was the struggle to be obedient to the Father's will. It is the struggle to become a servant. What does Christ's becoming a servant mean? It means that he took on a state of subjugation in which he was called upon to render obedience. What Christ becomes by his <i>kenosis</i> is a servant, and it is the free moral act involved in his obedience to the Father's will that is decisive for his Lordship. <o:p></o:p></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><br />
</div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">It is not his suffering, but his obedience, that makes him Lord. Forsyth rejects the idea that what is satisfied in the atonement is God's wounded honor or God's justice:<o:p></o:p></span></div><blockquote><div class="MsoNormal" style="line-height: normal; margin-bottom: 5pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">We have further left behind that the satisfaction of Christ was made either to God's wounded honour or to His punitive justice. And we see with growing and united clearness that it was made by obedience rather than suffering. There is a vast difference between suffering as a condition of Atonement and suffering as the thing of positive worth in it, what gives it its value.” (<i>The Atonement in Modern Religious Thought</i>, 67)<o:p></o:p></span></div></blockquote><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;"> But although Christ takes on full humanity there is a limit. He remains without sin, and must for only the sinless one can accomplish the work of the Holy God against sin. Forsyth counters the argument that this somehow makes him less than human. He argues that Christ was indeed tempted in every way that humans are, and that his struggles were real. “Because Christ was true man he could be truly tempted; because he was true God he could not truly sin; but he was not less true man for that.” (<i>The Person and Place of Jesus Christ</i>, 302)<br />
<br />
What if kenosis involved the limitation of his knowledge of the impossibility of sinning? Clearly his struggles as recorded in the Gospels persuade us that he took the possibility of sin seriously. In the Garden of Gethsemane Christ struggles with whether the cross is truly the Father's will. Forsyth says that he chose not to know that for him sinning was impossible, and in doing so, shared the full human experience of temptation:<o:p></o:p></span></div><blockquote><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">. . . to his own experience the moral conflict was entirely real, because his self–emptying included an oblivion of that impossibility of sin. As consciousness arose he was unwittingly protected from those deflections incident to inexperience which would have damaged his moral judgment and development when maturity came. And this was only possible if he had, to begin with, a unique, central, and powerful relation to the being of God apart from his own earthly decisions. So that his growth was growth in what he was, and not simply to what he might be. It was not acquiring what he had not, but appropriating and realising what he had. It was coming to his own unique self. I have already said that I am alive to the criticism to which such a position has been exposed, in that it seems to take him out of a real moral conflict like our own. And the answer, you have noted, is three-fold. First, that our redeemer must save us by his difference from us, however the salvation get home by his parity with us. He saves because he is God and not man. Second, the reality of his conflict is secured by his kenotic ignorance of his inability to sin. And third, his unique relationship to God was a relation to a free God and not to a mechanical or physical fate, or to an invincible bias to good.” (<i>The Person and Place of Jesus Christ</i>, 342)<o:p></o:p></span></div></blockquote><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">For Forsyth the death of Christ is really a sacrifice, but it is not to a sacrifice made to God as much as a sacrifice made by God. “Atonement to God must be made, and it was only possible from God.” (<i>Positive Preaching and the Modern Mind</i>, 365) Christ became sin for us, and took the penalty for that sin on himself. So the cross is penal but God doesn't punish Christ:<o:p></o:p></span></div><blockquote><div class="MsoNormal" style="line-height: normal; margin-bottom: 5pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">He was made sin. God did not punish Christ, but Christ entered the dark shadow of God's penalty on sin. We must press the results of God's holy love in completely identifying Himself with us. Holiness is not holiness till it go out in love, seek the sinner in grace, and react on his sin by judging it. But love is not divine identification with us until it become sacrifice. Nor is the identification with us complete till the sacrifice become judgement, till our Saviour share our self–condemnation, our fatal judgement of ourselves on Christ's name. The priest, in his grace, becomes the victim, and completes his confession of God's holiness by meeting its acting as judgement. To forgive sin he must bear sin.” (Positive Preaching and the Modern Mind, 362) <o:p></o:p></span></div></blockquote><div class="MsoNormal" style="line-height: normal; margin-bottom: 5pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;"> This makes for a priestly Christ, a priestly religion and a priestly church. (See my “The Cross and the Church: The Soteriology and Ecclesiology of P.T. Forsyth” ):<o:p></o:p></span></div><blockquote><div class="MsoNormal" style="line-height: normal; margin-bottom: 5pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">New Testament Christianity is a priestly religion or it is nothing. It gathers around a priestly cross on earth and a Great High Priest Eternal in the heavens. It also means the equal priesthood of each believer. But it means much more. That by itself is ruinous individualism. It means the collective priesthood of the Church as one. the greatest function of the Church in full communion with Him is priestly. It is to confess, to sacrifice, to intercede for the whole human race in Him.” (The Person and Place of Jesus Christ, 12)<o:p></o:p></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 5pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">The atonement did not procure grace, it flowed from grace.” (The Cruciality of the Cross, 41) <o:p></o:p></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 5pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Atonement is substitutionary, else it is none. Let us not denounce or renounce such words, but interpret them. they came into existence to meet a spiritual necessity, and to seep them away is spiritual wastefulness, to say no worse. We may replace the word substitution by representation or identification, but the thing remains. Christ not only represents God to man but man to God. Is it possible for any to represent man before Holy God without identifying himself in some guiltless way with human sin, without receiving in some way the judgment of sin? Could the second Adam be utterly untouched by the second death? Yet if the Sinless was judged it was not His own judgment He bore, but ours. It was not simply on our behalf, but in our stead . . . .” (The Atonement in Modern Religious Thought, 83)<o:p></o:p></span></div></blockquote><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">The atonement is penal but not penitential. The punishment of sin fell on Him:<o:p></o:p></span></div><blockquote><div class="MsoNormal" style="line-height: normal; margin-bottom: 5pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">The suffering was penal in that it was due in the moral order to sin. It was penal to Christ's personality, to His consciousness, but not to His conscience. It was not penitential. There was no self–accusation in it. He never felt that God was punishing Him, though it was penalty, sin's Nemesis that He bore. It was the consequence of sin, though not of His sin.” (<i>The Atonement in Modern Religious Thought</i>, 85)<o:p></o:p></span></div></blockquote><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Forsyth offers this illustration:<o:p></o:p></span></div><blockquote><div class="MsoNormal" style="line-height: normal; margin-bottom: 5pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Schamyl was the great religious and military leader of the Caucasus who for thirty years baffled the advance of Russia in that region, and, after the most adventurous of lives, died in 1871. At one time bribery and corruption had become so prevalent about him, that he was driven to severe measures, and he announced that in every case discovered the punishment would be one hundred lashes. Before long a culprit was discovered. It was his own mother. He shut himself up in his tent for two days without food or water, sunk in prayer. On the third day he gathered the people, and pale as a corpse, commanded the executioner to inflict the punishment, which was done. But at the fifth stroke he called, “Halt!” had his mother removed, bared his own back, and ordered the official to lay on him the other ninety-five, with the severest threats if he did not give him the weight of each blow.<o:p></o:p></span></div></blockquote><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;"> Forsyth concludes this story by saying, “this is a case where his penalty sanctified her punishment both to herself and to the awestruck people. Every remission imperils the sanctity of law unless he who remits suffers something in the penalty foregone; and such atoning suffering is essential to the revelation of love which is to remain great, high and holy.” (<i>The Atonement in Modern Religious Thought</i>, 88)<o:p></o:p></span></div></blockquote> </div><div class="MsoNormal" style="line-height: normal; margin-bottom: 5pt;">Notes from Rick: </div><blockquote> (This is the original paper that I presented at the United Reformed Church Centre at Windermere, England in May of 1998, at a conference: P.T. Forsyth: Theologian for a New Millennium. It was gathered with the other papers into a book by the same name edited by Alan P. F. Sell. It later appeared also as a chapter in my book <a href="http://wipfandstock.com/store/When_I_Survey_the_Wondrous_Cross_Reflections_on_the_Atonement"><i>When I Survey the Wondrous Cross: Reflections on the Atonement. Pickwick</i></a>, 2000, Wipf and Stock, 2010.</blockquote>Mike C.http://www.blogger.com/profile/06878703324431760800noreply@blogger.com0tag:blogger.com,1999:blog-4459475849995484891.post-15022027840349716962010-04-02T15:38:00.000-04:002010-04-02T15:38:04.286-04:00Black Friday<meta content="text/html; charset=utf-8" http-equiv="Content-Type"></meta><meta content="Word.Document" name="ProgId"></meta><meta content="Microsoft Word 12" name="Generator"></meta><meta content="Microsoft Word 12" name="Originator"></meta><link href="file:///C:%5CDOCUME%7E1%5Cstudent%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_filelist.xml" rel="File-List"></link><link href="file:///C:%5CDOCUME%7E1%5Cstudent%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_themedata.thmx" rel="themeData"></link><link href="file:///C:%5CDOCUME%7E1%5Cstudent%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_colorschememapping.xml" rel="colorSchemeMapping"></link><style>
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<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhuJ3FX-RyPuUNko1jZeekDWFmhAqJCx5ht7xI2KHHILckR2vEZe3DbhiAcySwaU6uYcOiotNjfC7OVKVn4Q5XrF1Ne4L_f0258X-xZAOIZC3NtGilmRo9819V8ZjNG8Yr7iDFLtGQyU7_-/s1600/750px-Black_flag.svg.png" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhuJ3FX-RyPuUNko1jZeekDWFmhAqJCx5ht7xI2KHHILckR2vEZe3DbhiAcySwaU6uYcOiotNjfC7OVKVn4Q5XrF1Ne4L_f0258X-xZAOIZC3NtGilmRo9819V8ZjNG8Yr7iDFLtGQyU7_-/s320/750px-Black_flag.svg.png" /></a></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 12pt;">Today <a href="http://mconrope.blogspot.com/2010/04/week-of-compass-v.html">Forsyth’s arrangement</a> is stopped to leave us with all the questions of the real Black Friday. Does God really “self-empty” or only retract? Is this act of Jesus today “although” or “because” he was in the form of God? And sure, the dénouement has yet to be reckoned with too, i.e., are God’s attributes ultimately victorious—can this kenosis stuff be enough—does it, in fact, have soul—can it get off the ground and form something generative? It should jar us awake how many of our questions still derive from various ways of jumping to Sunday. The singular tendency toward making Sunday a parable should abruptly make us get real about today. <i>Today is no parable either</i>. <o:p></o:p></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 12pt;">“My God, my God…why have you forsaken me?” (Matthew 27:46, Mark 15:34)<o:p></o:p></div><span style="font-family: "Calibri","sans-serif"; font-size: 11pt; line-height: 115%;">The way the gospels present just the first line of Psalm 22 shows us that Jesus didn't jump ahead and deem Friday “good.” Jesus was cruelly murdered and presented this deepest human hurt to God without tritely reciting the rest of a certain take on reality (found in the rest of Psalm 22). In a critical moment--the very threshold of entering death--Jesus cries out in honest hurt and pain. Before all of tradition (and every generation to come), Jesus raised what some have called the "public relations" piece of faith in God. In his silence after these first lines, he raised the question of God's faithfulness in the presence of injustice. Would God prove triumphant? Would God come quickly to his aid? Sure, praise awaits and great fame will be shared if God somehow intervenes in this great suffering and death, but he/we cannot jump out of or ahead of <i><span style="font-family: "Calibri","sans-serif";">today</span></i>. It is only Friday, and it is not yet "good."</span><br />
<br />
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</style> <![endif]--><span style="font-family: "Calibri","sans-serif"; font-size: 11pt; line-height: 115%;">Part five of <a href="http://wipfandstock.com/author/35821"><span style="color: windowtext; text-decoration: none;">Rick Floyd</span></a>'s <a href="http://www.blogger.com/goog_703773562"><span style="color: windowtext; text-decoration: none;">“</span></a><a href="http://richardlfloyd.blogspot.com/2010/03/work-of-christ-in-thought-of-pt-forsyth.html"><span style="color: windowtext; text-decoration: none;">The Work of Christ in the Thought of P.T. Forsyth: Kenosis and Plerosis Revisited"</span></a></span><span style="font-family: "Calibri","sans-serif"; font-size: 11pt; line-height: 115%;"> made me wonder what Forsyth's generation might have thought about when they thought about execution. Maybe the gallows were common like those used in the <a href="http://philippineamericanwar.webs.com/">Philippine-American War</a>, 1899-1902. To think about kenosis, it seems like one would have to give some thought to the way lives are taken around them.</span><br />
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</style> <![endif]--> <blockquote><div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: center;"><b><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">The Divine Self–Emptying<o:p></o:p></span></b></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;"><br />
What does the kenosis involve? What is given up? Forsyth speaks of the self-reduction of God's attributes rather than their destruction, they go from being actual to potential. It is not so much limitation as concentration. They are drawn in. He says that God's attributes, such as omniscience, are not destroyed but are reduced from the actual to the potential. “They are only concentrated. The self-reduction, or self-retraction, of God might be a better phrase than the self-emptying.” (<i>The Person and Place of Jesus Christ</i>, 308)<br />
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He gives a series of examples of how a personality might freely choose to limit himself: a wise vizier to a foolish young sultan who voluntarily takes a cup of poison meant for his master and dies a prolonged and debilitating death; a musical genius in Russia who knowingly chooses to dedicate himself to political associations that cause him to be deported to a life in Siberia where he can never play the violin again; a university student brilliant in philosophical pursuits who, upon the death of his father, gives up his career to take over the leadership of the family business. (<i>The Person and Place of Jesus Christ</i>, 296–298) In each case a conscious choice, motivated by love, is made which limits the personality. In each case, something precious is lost, but more is gained, and love is the motivation of each choice.<br />
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In Christ's case the free obedient act of the cross is not just love, but holy love concentrated at one point. Forsyth argues that since holy love is the supreme category of the Almighty, and the object for which His omnipotence exists, how could His omnipotence be imperilled by its own supreme act? “The freedom that limits itself to create freedom is true omnipotence, as the love that can humble itself to save is truly almighty.” (<i>The Person and Place of Jesus Christ</i>, 314) Far from imperiling the Godhead of Christ, the kenosis of incarnation culminating in the cross is the most powerful act of Godhead, even more powerful than the creation of the world:<o:p></o:p></span></div><blockquote><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">To appear and act as Redeemer, to be born, suffer, and die, was a mightier act of Godhead than lay in all creation, preservation, and blessing of the world. It was only in the exercise of a perfect divine fullness (and therefore power) that Christ could empty and humble himself to the servant he became. As the humiliation grew so grew the exaltation of the power and person that achieved it. It was an act of such might that it was bound to break through the servant form, and take at last for all men's worship the lordly name.” (Person and Place, 315)<o:p></o:p></span></div></blockquote><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">So it is fitting that “at the name of Jesus every knee should bend, in heaven and on earth, and under the earth, and every tongue confess the Jesus Christ is Lord, to the glory of God the Father.” (Philippians 2:10,11 NRSV) Here in praise and confession are represented the whole of creation according to the cosmology of the day.<br />
<br />
So kenosis leads to plerosis, self-emptying to self-fulfillment, and not just at the final vindication but as a process throughout the life of Christ. Kenosis by itself is inadequate Forsyth says:<o:p></o:p></span></div><blockquote><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">What we have chiefly in view is the sort of uniqueness in the man Jesus which is required for the final and personal gift of Godhead in him. Now for such a purpose a Christ merely kenotic is inadequate. We have already seen that all revelation is God's self-determination. For any real revelation we must have a loving self-determination of God with a view to His self-determination and self-communication; and this self-determination must take effect in some manner of self-divestment. We have examined the kenotic, or self-emptying theories of such an act, and we have found them either more helpful or less. But whether we take a kenotic theory or not, we must have some doctrine of God's self-divestment, or His reduction to our human case. Yet, if we go no farther than that, it only carries us half-way, it only leads us to the spectacle of a humbled God, and not to the experience of a redeeming and royal God. For redemption we need something more positive. It is a defect in kenotic theories, however sound, that they turn only on one side of the experience of Christ, viz., his descent and humiliation. It is a defect because that renunciatory element is negative after all; and to dwell on it, as modern views of Christ do, is to end in a Christian ethic somewhat weak, and tending to ascetic and self-occupied piety.” (The Person and Place of Jesus Christ, 328-9)</span></div></blockquote></blockquote><div class="MsoNormal" style="line-height: normal; margin-bottom: 5pt;">Notes from Rick: <br />
<br />
</div><blockquote><br />
(This is the original paper that I presented at the United Reformed Church Centre at Windermere, England in May of 1998, at a conference: P.T. Forsyth: Theologian for a New Millennium. It was gathered with the other papers into a book by the same name edited by Alan P. F. Sell. It later appeared also as a chapter in my book <a href="http://wipfandstock.com/store/When_I_Survey_the_Wondrous_Cross_Reflections_on_the_Atonement"><i>When I Survey the Wondrous Cross: Reflections on the Atonement. Pickwick</i></a>, 2000, Wipf and Stock, 2010.</blockquote><br />
<br />
Mike C.http://www.blogger.com/profile/06878703324431760800noreply@blogger.com0tag:blogger.com,1999:blog-4459475849995484891.post-26603656562126791772010-04-02T09:56:00.000-04:002010-04-02T09:56:24.608-04:00The Week of the Compass IV<meta content="text/html; charset=utf-8" http-equiv="Content-Type"></meta><meta content="Word.Document" name="ProgId"></meta><meta content="Microsoft Word 12" name="Generator"></meta><meta content="Microsoft Word 12" name="Originator"></meta><link href="file:///C:%5CDOCUME%7E1%5Ccantley%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_filelist.xml" rel="File-List"></link><link href="file:///C:%5CDOCUME%7E1%5Ccantley%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_themedata.thmx" rel="themeData"></link><link href="file:///C:%5CDOCUME%7E1%5Ccantley%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_colorschememapping.xml" rel="colorSchemeMapping"></link><!--[if gte mso 9]><xml> <w:WordDocument> <w:View>Normal</w:View> <w:Zoom>0</w:Zoom> <w:TrackMoves/> <w:TrackFormatting/> <w:PunctuationKerning/> <w:ValidateAgainstSchemas/> <w:SaveIfXMLInvalid>false</w:SaveIfXMLInvalid> <w:IgnoreMixedContent>false</w:IgnoreMixedContent> <w:AlwaysShowPlaceholderText>false</w:AlwaysShowPlaceholderText> <w:DoNotPromoteQF/> <w:LidThemeOther>EN-US</w:LidThemeOther> <w:LidThemeAsian>X-NONE</w:LidThemeAsian> <w:LidThemeComplexScript>X-NONE</w:LidThemeComplexScript> <w:Compatibility> <w:BreakWrappedTables/> <w:SnapToGridInCell/> <w:WrapTextWithPunct/> <w:UseAsianBreakRules/> <w:DontGrowAutofit/> <w:SplitPgBreakAndParaMark/> <w:DontVertAlignCellWithSp/> <w:DontBreakConstrainedForcedTables/> <w:DontVertAlignInTxbx/> <w:Word11KerningPairs/> <w:CachedColBalance/> </w:Compatibility> <m:mathPr> <m:mathFont m:val="Cambria Math"/> <m:brkBin m:val="before"/> <m:brkBinSub m:val="--"/> <m:smallFrac m:val="off"/> <m:dispDef/> <m:lMargin m:val="0"/> <m:rMargin m:val="0"/> <m:defJc m:val="centerGroup"/> <m:wrapIndent m:val="1440"/> <m:intLim m:val="subSup"/> <m:naryLim m:val="undOvr"/> </m:mathPr></w:WordDocument> </xml><![endif]--><!--[if gte mso 9]><xml> <w:LatentStyles DefLockedState="false" DefUnhideWhenUsed="true"
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</style> <![endif]--> <div class="separator" style="clear: both; text-align: center;"></div><div class="separator" style="clear: both; text-align: center;"></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;">Part four of <a href="http://wipfandstock.com/author/35821"><span style="color: windowtext; text-decoration: none;">Rick Floyd</span></a>'s <a href="http://www.blogger.com/goog_52148187"><span style="color: windowtext; text-decoration: none;">“</span></a><a href="http://richardlfloyd.blogspot.com/2010/03/work-of-christ-in-thought-of-pt-forsyth.html"><span style="color: windowtext; text-decoration: none;">The Work of Christ in the Thought of P.T. Forsyth: Kenosis and Plerosis Revisited</span></a>” unfolds more of the story the cross tells.</div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><br />
</div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;">Learning about the nature of God through Jesus seems to me to lead inevitably to grappling with the original risk. That is, the risk of creating genuine “other.” Without God’s self-limiting—indeed self-<i>emptying</i>—all of creation would be pantheistic, panentheistic, or soullessly cold and robotic. The ruach would have only been inspiration (inhaling!) or simply energy spent to wind the toys. Without that act of risk, what's to die for?</div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><br />
</div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi2nLW10ogXQffN13eUwkgtUrqwzGa6MM2LE3levtoMDi5Lf__Ac09YdM9u9vE4FJOyb_eoXoCYe_ekcdeBpqB1h4AW2JqJLw2gERnoERGZAJdS-YBwiW8eISNfcxlLlduqBNZft-xIphoI/s1600/reserv.JPG" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi2nLW10ogXQffN13eUwkgtUrqwzGa6MM2LE3levtoMDi5Lf__Ac09YdM9u9vE4FJOyb_eoXoCYe_ekcdeBpqB1h4AW2JqJLw2gERnoERGZAJdS-YBwiW8eISNfcxlLlduqBNZft-xIphoI/s640/reserv.JPG" width="212" /></a></div><div style="text-align: right;"><span style="font-style: italic;"><i>(Space reserved for Michael McFerrin's "The Re-Creation of Man" pending artist's permission. Check out this beautiful piece <a href="http://fineartamerica.com/featured/the-re-creation-of-man-michael-mcferrin.html">here</a>.) </i></span></div><br />
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</style> <![endif]--> <blockquote><div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: 5pt; text-align: center;"><b><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">The Necessity of the Pre-existence of Christ</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12pt;"><o:p></o:p></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;"> The phrase “the historic Christ above history” points to Forsyth's high Christology. If Christ truly shares in the Godhead, then he cannot have been created or arrived in time, but must have been God from before the beginning. The idea of a pre–existent Christ is, of course, seen here and there in the New Testament, most notably in John 1 and in Colossians 1:15ff, and portrayed in the art and hymnody of the church, as in this verse from a hymn:<o:p></o:p></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><br />
</div><blockquote><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Low within a manger lies </span></div></blockquote></blockquote><blockquote><blockquote><div class="MsoNormal" style="line-height: normal; margin-bottom: 5pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">He who built the starry skies</span></div></blockquote><blockquote><div class="MsoNormal" style="line-height: normal; margin-bottom: 5pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">He who throned in height sublime<o:p></o:p></span></div></blockquote></blockquote><blockquote><blockquote><div class="MsoNormal" style="line-height: normal; margin-bottom: 5pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Reigns above the cherubim. (McGrath, <i>Christian Theology</i>, 293)</span></div></blockquote><div class="MsoNormal" style="line-height: normal; margin-bottom: 5pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;"></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 5pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;"></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 5pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;"><o:p></o:p></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Forsyth's Christology requires such a pre–existent Christ if the atoning cross is to truly be an act of the God who in the beginning created the heavens and the earth. Against the claim of “the history of religions school” that such passages reflect Gnostic influences Forsyth wants to argue that the earthly career of Christ requires that he has been part of the Godhead from before the beginning:<o:p></o:p></span></div><blockquote><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">He could never be king of the eternal future if he was not king from the eternal past. No human being was capable of such will. It was Godhead that willed and won that victory in Him. If it was God loving when he loved it was God willing as He overcame. The cross was the reflection (or say rather the historic pole) of an act within Godhead. The historic victory was the index and the correlate of a choice and a conquest in Godhead itself. (The Person and Place of Jesus Christ, 270)<o:p></o:p></span></div></blockquote><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">An important passage for Forsyth is Matthew 11:27: “All things have been handed over to me by my Father; and know one knows the son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him.” (<i>The Person and Place of Jesus Christ</i>, 81) He cited this text against liberal critics to show that it was not just in the Gospel of John but also in the Synoptics that a high Christology was present. He argues that pre-existence is not some add–on to the Gospel, but an intrinsic feature of the Christ who is God. <o:p></o:p></span></div><blockquote><div class="MsoNormal" style="line-height: normal; margin-bottom: 5pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">The Gospel requires a pre–existent Christ and Christian experience confirms it. For example he suggsts that Paul's affirmation of the pre-existence of Christ came from his experience, that he “worked back from the faith that all things were made for Christ to the conviction that, as the end was in the beginning, all things were made by Christ; and by a Christ as personal as the Christ who was their goal. (The Person and Place of Jesus Christ, 269)<o:p></o:p></span></div></blockquote><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">So Christ's kenosis is not just an act in time but an act that was established from beyond time:<o:p></o:p></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 5pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Christ's earthly humiliation had to have its foundation laid in heaven, and to be believed but as the working out of a renunciation before the world was.” (<i>The Person and Place of Jesus Christ,</i> 270) His emergence on earth was at is were the swelling in of heaven. His sacrifice began before He came into the world, and his cross was that of a lamb slain before the world's foundation. There was a Calvary above which was the mother of it all.” (<i>The Person and Place of Jesus Christ</i>, 271)</span></div></blockquote><div class="MsoNormal" style="line-height: normal; margin-bottom: 5pt;"><br />
</div><div class="MsoNormal" style="line-height: normal; margin-bottom: 5pt;">Notes from Rick: <br />
<br />
</div><blockquote><br />
(This is the original paper that I presented at the United Reformed Church Centre at Windermere, England in May of 1998, at a conference: P.T. Forsyth: Theologian for a New Millennium. It was gathered with the other papers into a book by the same name edited by Alan P. F. Sell. It later appeared also as a chapter in my book <a href="http://wipfandstock.com/store/When_I_Survey_the_Wondrous_Cross_Reflections_on_the_Atonement"><i>When I Survey the Wondrous Cross: Reflections on the Atonement. Pickwick</i></a>, 2000, Wipf and Stock, 2010.</blockquote><div class="MsoNormal" style="line-height: normal; margin-bottom: 5pt;"><br />
</div><div class="MsoNormal" style="line-height: normal; margin-bottom: 5pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;"></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 5pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;"><o:p></o:p></span></div>Mike C.http://www.blogger.com/profile/06878703324431760800noreply@blogger.com0tag:blogger.com,1999:blog-4459475849995484891.post-36721591901232783352010-04-02T08:52:00.001-04:002010-04-02T08:53:34.190-04:00THY Divinity's Adorer<meta content="text/html; charset=utf-8" http-equiv="Content-Type"></meta><meta content="Word.Document" name="ProgId"></meta><meta content="Microsoft Word 12" name="Generator"></meta><meta content="Microsoft Word 12" name="Originator"></meta><link href="file:///C:%5CDOCUME%7E1%5Ccantley%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_filelist.xml" rel="File-List"></link><link href="file:///C:%5CDOCUME%7E1%5Ccantley%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_themedata.thmx" rel="themeData"></link><link href="file:///C:%5CDOCUME%7E1%5Ccantley%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_colorschememapping.xml" rel="colorSchemeMapping"></link><style>
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<div class="separator" style="clear: both; text-align: center;"></div><div class="MsoNormal"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgd5MNFmF5t2XPpqYZJVERVXcOEc7InO2Gm22ggWSqlZM9bKxqAA5TAGNf4ihFQd2oeN2JrVoreEl13F_Yht7vQlG381uWbs3xl6mMZuLwWWE9UVa4owNGzIUXUn1nC6Golm5VCidH2CuGD/s1600/cross.jpeg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgd5MNFmF5t2XPpqYZJVERVXcOEc7InO2Gm22ggWSqlZM9bKxqAA5TAGNf4ihFQd2oeN2JrVoreEl13F_Yht7vQlG381uWbs3xl6mMZuLwWWE9UVa4owNGzIUXUn1nC6Golm5VCidH2CuGD/s400/cross.jpeg" width="400" /></a></div><br />
<span style="font-family: "Constantia","serif"; font-size: 14pt;">THY Divinity's adorer,<o:p></o:p></span></div><div class="MsoNormal"><span style="font-family: "Constantia","serif"; font-size: 14pt;"> Thee that I may truly know,<o:p></o:p></span></div><div class="MsoNormal"><span style="font-family: "Constantia","serif"; font-size: 14pt;">Jesus, be my soul's Restorer,<o:p></o:p></span></div><div class="MsoNormal"><span style="font-family: "Constantia","serif"; font-size: 14pt;"> Bleeding Lamb, appear below,<o:p></o:p></span></div><div class="MsoNormal"><span style="font-family: "Constantia","serif"; font-size: 14pt;">God expiring on the tree<o:p></o:p></span></div><div class="MsoNormal"><span style="font-family: "Constantia","serif"; font-size: 14pt;">Love, be manifest in me.<o:p></o:p></span></div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span style="font-family: "Constantia","serif"; font-size: 14pt;">Sharer of thy dereliction,<o:p></o:p></span></div><div class="MsoNormal"><span style="font-family: "Constantia","serif"; font-size: 14pt;"> Joining in thy plaintive cry,<o:p></o:p></span></div><div class="MsoNormal"><span style="font-family: "Constantia","serif"; font-size: 14pt;">Pain'd with thy extreme affliction<o:p></o:p></span></div><div class="MsoNormal"><span style="font-family: "Constantia","serif"; font-size: 14pt;"> Let my broken heart reply,<o:p></o:p></span></div><div class="MsoNormal"><span style="font-family: "Constantia","serif"; font-size: 14pt;">O let all within me moan,<o:p></o:p></span></div><div class="MsoNormal"><span style="font-family: "Constantia","serif"; font-size: 14pt;">Echo back thy dying groan!<o:p></o:p></span></div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span style="font-family: "Constantia","serif"; font-size: 14pt;">Here would I maintain my station,<o:p></o:p></span></div><div class="MsoNormal"><span style="font-family: "Constantia","serif"; font-size: 14pt;"> Never from the cross remove,<o:p></o:p></span></div><div class="MsoNormal"><span style="font-family: "Constantia","serif"; font-size: 14pt;">'Till I in my last temptation<o:p></o:p></span></div><div class="MsoNormal"><span style="font-family: "Constantia","serif"; font-size: 14pt;"> Pay Thee back thy dearest love,<o:p></o:p></span></div><div class="MsoNormal"><span style="font-family: "Constantia","serif"; font-size: 14pt;">Faint into thy arms away,<o:p></o:p></span></div><div class="MsoNormal"><span style="font-family: "Constantia","serif"; font-size: 14pt;">Die into immortal day.<o:p></o:p></span></div><div align="right" class="MsoNormal" style="text-align: right;"><span style="font-family: "Constantia","serif"; font-size: 14pt;">-Charles Wesley, 1767<o:p></o:p></span></div><div class="MsoNormal"><br />
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</div><div class="MsoNormal"><span style="font-family: "Constantia","serif";"> Beginning “THY Divinity's adorer,” hymn XLVI displays Charles' concise capture of both the nature of God he set out to affirm in his collection <i>Hymns on the Trinity </i>(1767) and his own vigorous love as a follower of the Triune God. This brief three stanza hymn is in the section entitled, “Hymns and Prayers to the Trinity” (p. 126), but it is especially fitting for analysis and reflection during this Holy Week.<o:p></o:p></span></div><div class="MsoNormal"><span style="font-family: "Constantia","serif";"> The meter, written as 8.7.8.7.77, refers to the syllables arranged in each line. Charles' rhyme scheme fits the form of the English sestet in its ABABCC pattern. Understanding this form more fully may facilitate how Charles' hymn differs specifically from the sestet.<o:p></o:p></span></div><div class="MsoNormal"><br />
</div><div class="MsoNormal" style="margin-left: 0.5in;"><span style="color: black; font-family: "Constantia","serif"; font-size: 11pt;">[The] sestet evolved from the popular Sicilian one and of course was made even more popular by Shakespeare who uses this sestet rhyme scheme in his sonnets. Iambic pentameter is the preferred meter for this form. Although it is mainly used as the turn or "Volta" in a sonnet, it can be used as a stand-alone vignette, or to construct a ballad or a tale. The pattern is thus [this is actually an example of iambic octameter, four “iambs” and eight syllables]:<o:p></o:p></span></div><div class="MsoNormal" style="margin-left: 0.5in;"><br />
</div><div align="center" class="MsoNormal" style="margin-left: 0.5in; text-align: center;"><span style="color: black; font-family: "Constantia","serif"; font-size: 11pt;">x X x X x X x a<br />
x X x X x X x b<br />
x X x X x X x a<br />
x X x X x X x b<br />
x X x X x X x c<br />
x X x X x X x c<a href="http://www.blogger.com/post-create.g?blogID=4459475849995484891#_edn1" name="_ednref1" title=""><span class="MsoEndnoteReference">1</span></a></span><span style="font-family: "Constantia","serif"; font-size: 11pt;"><o:p></o:p></span></div><div align="center" class="MsoNormal" style="margin-left: 0.5in; text-align: center;"><br />
</div><div class="MsoNormal"><span style="color: black; font-family: "Constantia","serif";"> Charles distinctly flips this form a new direction. Rather than revert to a common earlier practice of utilizing no set meter, he changed the delayed stress of the iambic foot to a more immediate stress on the first syllable, giving this hymn the immediacy of the “trochee,” or a stress-unstress in every foot. For this hymn, the reader can conceptualize “feet” as beats. If “THY Divinity's adorer” is sketched out as “trochaic octameter,” the eight syllables are accounted for in lines 1 and 3, while each of the seven-syllable lines end with a natural (unstressed) rest to silently complete the “eighth” syllable. This meter and form lends itself easily to singing and allows a natural pause to breathe.<o:p></o:p></span></div><div align="center" class="MsoNormal" style="text-align: center;"><span style="color: black; font-family: "Constantia","serif";">X x X x X x A a<br />
X x X x X x B (*)<o:p></o:p></span></div><div align="center" class="MsoNormal" style="text-align: center;"><span style="color: black; font-family: "Constantia","serif";">X x X x X x A a<br />
X x X x X x B (*)<o:p></o:p></span></div><div align="center" class="MsoNormal" style="text-align: center;"><span style="color: black; font-family: "Constantia","serif";"> X x X x X x C (*)<br />
X x X x X x C (*)<o:p></o:p></span></div><div align="center" class="MsoNormal" style="text-align: center;"><br />
</div><div class="MsoNormal"><span style="color: black; font-family: "Constantia","serif";"> The immediacy of the stress beginning on the first syllable may have been an expression of what Charles aimed to express theologically in this short piece. His words evoke not only his whole devotion to Jesus who has restored his soul, but also his belief that this “Bleeding Lamb” was none other than “God expiring on the tree.” Memories of Charles serious convictions about “perfection” ring through his words of submission and his desire to join in the path of suffering the Savior modeled. Charles alludes to the kenotic character of God and aspires to share in the Lord's affliction and “dereliction.” In the final stanza, the poet commits to “maintain my station, [n]ever from the cross remove,” evoking both imagery of theosis and a vivid soteriological understanding and expectation. Surely Charles’ understanding of God's salvific action shaped the poet's regard and could hardly be sung in lilting meter or sleepy rhyme. <o:p></o:p></span></div><div class="MsoNormal"><span style="color: black; font-family: "Constantia","serif";"> It is regrettable that Charles' melodic accompaniment for these words is not included for this hymn. (There are some beautiful options available <a href="http://www.hidwithhim.net/hymn/?hymn=315">here</a> if you’d like to have a go. I have used <a href="http://www.cyberhymnal.org/htm/h/i/hisrisen.htm">this score</a>.) However, it is remarkable that Charles would include a piece with such a participatory understanding of salvation in his section on “Hymns and Prayers to the Trinity.” There is little doubt that Charles was conveying the belief that there is no knowledge—especially of the Triune God—without participation. <o:p></o:p></span></div><div class="MsoNormal"><br />
</div><div align="center" class="MsoNormal" style="text-align: center;"><br />
</div><div align="center" class="MsoNormal" style="text-align: center;"><span style="color: black; font-family: "Constantia","serif";">References:<o:p></o:p></span></div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span style="color: black; font-family: "Constantia","serif";">Wesley, Charles. <i>Hymns On the Trinity </i>(reprint of 1<sup>st</sup> edition, 1767), Madison, NJ: The Charles Wesley Society, 1998<o:p></o:p></span></div><div class="MsoNormal"><br />
</div><span style="color: black; font-family: "Constantia","serif"; font-size: 12pt;">Clitheroe, Terry. “The Poet's Garret,” <http: www.thepoetsgarret.com=""></http:></span> <br />
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<hr align="left" size="1" width="33%" /><div id="edn1"><div class="MsoEndnoteText"><a href="http://www.blogger.com/post-create.g?blogID=4459475849995484891#_ednref1" name="_edn1" title=""><span class="EndnoteCharacters"><span style="font-family: "Constantia","serif";">1</span></span></a> http://www.thepoetsgarret.com/2008Challenge/tensix.html</div></div></div>Mike C.http://www.blogger.com/profile/06878703324431760800noreply@blogger.com0tag:blogger.com,1999:blog-4459475849995484891.post-73022729788090874102010-04-01T10:33:00.000-04:002010-04-01T10:33:33.868-04:00The Week of the Compass III<meta content="text/html; charset=utf-8" http-equiv="Content-Type"></meta><meta content="Word.Document" name="ProgId"></meta><meta content="Microsoft Word 12" name="Generator"></meta><meta content="Microsoft Word 12" name="Originator"></meta><link href="file:///C:%5CDOCUME%7E1%5Ccantley%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_filelist.xml" rel="File-List"></link><link href="file:///C:%5CDOCUME%7E1%5Ccantley%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_themedata.thmx" rel="themeData"></link><link href="file:///C:%5CDOCUME%7E1%5Ccantley%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_colorschememapping.xml" rel="colorSchemeMapping"></link><!--[if gte mso 9]><xml> <w:WordDocument> <w:View>Normal</w:View> <w:Zoom>0</w:Zoom> <w:TrackMoves/> <w:TrackFormatting/> <w:PunctuationKerning/> <w:ValidateAgainstSchemas/> <w:SaveIfXMLInvalid>false</w:SaveIfXMLInvalid> <w:IgnoreMixedContent>false</w:IgnoreMixedContent> <w:AlwaysShowPlaceholderText>false</w:AlwaysShowPlaceholderText> <w:DoNotPromoteQF/> <w:LidThemeOther>EN-US</w:LidThemeOther> <w:LidThemeAsian>X-NONE</w:LidThemeAsian> <w:LidThemeComplexScript>X-NONE</w:LidThemeComplexScript> <w:Compatibility> <w:BreakWrappedTables/> <w:SnapToGridInCell/> <w:WrapTextWithPunct/> <w:UseAsianBreakRules/> <w:DontGrowAutofit/> <w:SplitPgBreakAndParaMark/> <w:DontVertAlignCellWithSp/> <w:DontBreakConstrainedForcedTables/> <w:DontVertAlignInTxbx/> <w:Word11KerningPairs/> <w:CachedColBalance/> </w:Compatibility> <m:mathPr> <m:mathFont m:val="Cambria Math"/> <m:brkBin m:val="before"/> <m:brkBinSub m:val="--"/> <m:smallFrac m:val="off"/> <m:dispDef/> <m:lMargin m:val="0"/> <m:rMargin m:val="0"/> <m:defJc m:val="centerGroup"/> <m:wrapIndent m:val="1440"/> <m:intLim m:val="subSup"/> <m:naryLim m:val="undOvr"/> </m:mathPr></w:WordDocument> </xml><![endif]--><!--[if gte mso 9]><xml> <w:LatentStyles DefLockedState="false" DefUnhideWhenUsed="true"
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</style> <![endif]--> </div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;">This is section three of <a href="http://wipfandstock.com/author/35821">Rick Floyd</a>'s <a href="http://richardlfloyd.blogspot.com/2010/03/work-of-christ-in-thought-of-pt-forsyth.html"><span style="color: windowtext; text-decoration: none;">“</span></a><a href="http://richardlfloyd.blogspot.com/2010/03/work-of-christ-in-thought-of-pt-forsyth.html">The Work of Christ in the Thought of P.T. Forsyth: Kenosis and Plerosis Revisited</a>” as we continue thinking about Jesus’ self-emptying this week.</div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><br />
</div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;">Day three with the Reverends Floyd and Forsyth moves us distinctively toward grappling with the meaning of Friday. I enjoy learning different interpretations to the what and why of the cross. Although I go at this a little differently, I love how Rick Floyd keeps underscoring that “Forsyth's understanding of God in moral rather than in metaphysical terms leads him to the logic of the cross.” It is significant that Jesus’ stunning Friday work is a moral <i>act</i> and not ambiguous mystical accounting. He changed all of creation <i>doing</i> something! This fuels lots of my own understanding about <i>participation</i>—both Jesus’ and our own.</div><span style="font-family: "Times New Roman","serif"; font-size: 12pt;"><br />
<i><span> </span><o:p></o:p></i></span><br />
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<blockquote><div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: center;"><b><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">The Holiness of God </span></b></div><div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: center;"><br />
</div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Kenosis is a moral necessity for the God who is holy love. The holiness of God requires the divine intervention of the atoning cross against human sin. For Forsyth God's holiness is his defining attribute, God's very nature. He writes:<o:p></o:p></span></div><blockquote><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">The holy law is not the creation of God but His nature, and it cannot be treated as less than inviolate and eternal, it cannot be denied or simply annulled unless He seems false to Himself. If a play on words be permitted is such a connection, the self-denial of Christ was there because God could not deny himself.” (<i>The Atonement in Modern Religious Thought</i>, 79)<o:p></o:p></span></div></blockquote><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Here again we can see how Forsyth's understanding of God in moral rather than in metaphysical terms leads him to the logic of the cross. Human sin requires a real atonement. For Forsyth the wrath of God is not some arbitrary anger, but the response of the holy God to the very antithesis of holiness, which is sin. Divine holiness reacts to human sin with wrath and judgement. Forsyth's theology takes sin and evil with utmost seriousness. God can not tolerate sin. It threatens his very being: <o:p></o:p></span></div><blockquote><div class="MsoNormal" style="line-height: normal; margin-bottom: 5pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">God is fundamentally affected by sin. He is stung and to the core. It does not simply try Him. It challenges His whole place in the moral world. It puts Him on His trial as God. It is, in its nature, an assault on His life. Its vital object is to unseat Him. It has no part whatever in His purpose. It hates and kills Him.” (<i>Positive Preaching and the Modern Mind,</i> 366)<o:p></o:p></span></div></blockquote><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">So God is not just love, but holy love at war with sin. Liberal theology knows only a benign mercy that overlooks sin without overcoming it. That is why it can do without an atoning cross. But a theology that takes God's holiness seriously must also take sin and evil seriously too and realize that they are at war. God must not only forgive sin, but destroy it by an atonement. During the First World War Forsyth wrote these words to describe the holiness of God and the power of His holy cross:<o:p></o:p></span></div><blockquote><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">The great Word of the Gospel is not God is love. That is too stationary, too little energetic. It produces a religion unable to cope with crises. But the Word is this—Love is omnipotent for ever because it is holy. That is the voice of Christ—raised from the midst of time, and its chaos, and its convulsions, yet coming from the depths of eternity, where the Son dwells in the bosom of the Father, the Son to whom all power is given in heaven and on earth because He overcame the world in a cross holier than love itself, more tragic, more solemn, more dynamic than all earth's wars. The key to history is the historic Christ above history and in command of it, and there is no other. (<i>The Justification of God</i>, 227)</span></div></blockquote></blockquote>Notes from Rick: <br />
<br />
<blockquote><br />
(This is the original paper that I presented at the United Reformed Church Centre at Windermere, England in May of 1998, at a conference: P.T. Forsyth: Theologian for a New Millennium. It was gathered with the other papers into a book by the same name edited by Alan P. F. Sell. It later appeared also as a chapter in my book <a href="http://wipfandstock.com/store/When_I_Survey_the_Wondrous_Cross_Reflections_on_the_Atonement"><i>When I Survey the Wondrous Cross: Reflections on the Atonement. Pickwick</i></a>, 2000, Wipf and Stock, 2010.</blockquote><br />
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Mike C.http://www.blogger.com/profile/06878703324431760800noreply@blogger.com2tag:blogger.com,1999:blog-4459475849995484891.post-45026187262014681222010-03-31T07:31:00.000-04:002010-03-31T07:31:22.333-04:00The Week of the Compass IIPart two of <a href="http://wipfandstock.com/author/35821">Rick Floyd</a>'s <a href="http://richardlfloyd.blogspot.com/2010/03/work-of-christ-in-thought-of-pt-forsyth.html">“The Work of Christ in the Thought of P.T. Forsyth: Kenosis and Plerosis Revisited</a>” is especially helpful for gaining an understanding of what kenosis is as we continue walking and working through the most important of all weeks and reflecting on how Jesus poured himself out.<br />
<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgCMgLN2-hOD9FbZZJb7xKcu3RMRYfLmtqtT6QCc7ttN4DVs8Nu1m-W5MKFZdNdBmHPcA6k836-stnMtMIDGxtSph7zvqamf4xJGrN44ieBSrsZcEDFv2suz1ir4fTHBYblUfVm6lcdHc1F/s1600/rick-floyd.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgCMgLN2-hOD9FbZZJb7xKcu3RMRYfLmtqtT6QCc7ttN4DVs8Nu1m-W5MKFZdNdBmHPcA6k836-stnMtMIDGxtSph7zvqamf4xJGrN44ieBSrsZcEDFv2suz1ir4fTHBYblUfVm6lcdHc1F/s320/rick-floyd.jpg" /></a></div><br />
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<blockquote><div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: center;"><b><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Kenosis with a difference: Moral not metaphysical</span></b><span style="font-family: "Times New Roman","serif"; font-size: 12pt;"><o:p></o:p></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;"><br />
But if Forsyth holds to a kenotic theory it is a kenotic theory with a difference. It is construed in moral rather than in metaphysical language; it is dramatic and active rather than static, in keeping with its object, the free God who acts in the man Jesus Christ. The term <i>kenosis</i> is derived from the Greek <i>heuton ekenõsen</i>, “he emptied himself,” which the King James Bible of Philippians 2:7 renders “he made himself of no reputation.’ As a substantive it is used, in the technical sense, of the Christological theory which sets out “to show how the Second Person of the Trinity could so enter into human life as that there resulted the genuinely human experience which is described by the evangelists.” (H.R. Macintosh, <i>New Bible Dictionary</i>; See also N.T. Wright, <i>The Climax of the Covenant</i>, for a comprehensive rehearsal of the history of the interpretation of Philippians 2.)<br />
<br />
In the late nineteenth century Kenotic theories of the atonement had been popular among German Lutherans (ie. Gottried Thomasius, W.F. Gess, F.H.R. von Frank) and with some British Anglicans, notably Charles Gore who gave the Bampton Lectures at Oxford in 1889. Kenotic views of Incarnation or Atonement put forth the idea in one way or another that, in Christ, God relinguished some aspect of his divinity.<br />
<br />
The kenotic approach was criticized for a number of reasons: that it was pantheistic, blurring the line between God and humanity; that it undermined the doctrine of divine immutability; that it jeopardized the Trinity, for a humanized Son empty of divine attributes could be no part of the Trinitarian life; that it failed to recognize the proper relationship between divine existence, divine attributes and divine essence when it claimed the former can be separated from the latter; and, finally, that the kenotic Christ is neither God nor Man and therefore doesn't solve the problem it sets out to solve. The popularity of the kenotic approach was already waning by Forsyth's day. This he no doubt knew, as well as the criticisms and difficulties. “Many difficulties arise readily in one's own mind” he wrote, “It is a choice of difficulties.” (<i>The Person and Place of Jesus Christ</i>, 294) He takes pains in places to separate himself from some of the more vulnerable of the kenoticist's views.<br />
<br />
Nevertheless, he does not shy away from the kenotic language as long as it is in his distinctive moral vocabulary. Although Forsyth's full treatment of kenosis will wait until 1909 with <i>The Person and Place of Jesus Christ </i>we see a kenotic emphasis already by 1895 in a sermon on Philippians 2: 5-8 entitled “The Divine Self–Emptying” (later to appear in the anthology <i>God the Holy Father</i>) In that earlier treatment Forsyth already has in outline the the two–act Christology which will be spelled out in the kenosis/plerosis scheme of <i>The Person and Place of Jesus Christ</i>. Where the critics of kenotic theories worry about loss of divinity Forsyth wants to view kenosis as constitutive of Christ's divinity. He understands Christ's self–emptying as the very act which makes him Lord. It is only because of his Godhead that Christ can empty himself and in so doing He fufills his Godhead. So in this case limitation is understood as a power rather than a defect: “Well, notice here that Christ's emptying of Himself is not regarded as the loss of His true Godhead, but the condition of it. Godhead is what we worship. Christ's emptying of Himself has placed him at the centre of human worship. Therefore He is of Godhead. We worship Him as the crucified—through the cross, not in spite of the cross.” (<i>God the Holy Father</i>, 32)<br />
<br />
One of the traditional objections to a kenotic theory is that if the divine nature is given up how can the subsequent human act be an act of God and therefore a saving act, since only God can save? But Forsyth's view of kenosis doesn't involve the loss of divinity so much as its self–retraction or self–reduction. This is language about a free personality who chooses to act and is known by his acts, rather than language about a deity known by his attributes.<br />
<br />
From Kant Forsyth acquired a metaphysical agnosticism; this keeps him away from using the language of two natures to understand how the human Jesus relates to his Godhead. Rather than thinking about Christ in the language of two natures, Forsyth wants more active categories. He refers at times to “two modes of being” and elsewhere to “two moral movements:”<o:p></o:p></span></div><blockquote><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Let us cease speaking of a nature as if it were an entity; of two natures as two independent entities; and let us think and speak of two modes of being, like quantitative and qualitative, or physical and moral. Instead of speaking of certainattributes as renounced may we not speak of a new mode of their being? The Son, by an act of love's omnipotence, set aside the style of God, and took the style of a servant, the mental manner of a man, and the mode of moral action that mark's human nature.” (<i>The Person and Place of Jesus Christ</i>, 307)<o:p></o:p></span></div></blockquote><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">This “setting aside” is the language one would use of a personal subject, and this is what Forsyth presses for, a move away from the terms of entities and their substance to the terms of personalities and their freely chosen moral acts. So:<o:p></o:p></span></div><blockquote><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">As the union of wills we have in Christ, therefore, the union of two moral movements or directions, and not merely their confluence, their mutual living involution and not simply their inert conjunction. Much that may seem obscure would vanish if we could but cease to think in terms of material substance or force, however fine, and learn to think in terms of personal subjects and their kind in union; if our minds gave up handling quantities in these high matters and took up kinds. It is the long and engrained habit of thinking in masses or entities that makes so unfamiliar and dark the higher habit of thinking in acts.” (<i>The Person and Place of Jesus Christ,</i> 346)<o:p></o:p></span></div></blockquote><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Forsyth believes that construing the act of God in Christ in dramatic and moral terms is truer to the witness of the New Testament than the metaphysical language of Greek Philosophy and the Fathers of the early centuries. It is also truer, he is convinced, to the Christian experience of an atoning, saving Christ. There is a decidedly experiential dimension to Forsyth's understanding of Christian authority: “It is the evangelical experience of every saved soul that is the real foundation of Christological belief anywhere. For Christ was not the epiphany of an idea, nor the epitome of a race, nor the incarnation, the precipitate, of a metaphysic—whatever metaphysic he may imply.” (<i>The Person and Place of Jesus Christ</i>, 9)</span></div></blockquote><br />
Notes from Rick: <br />
<br />
<blockquote><br />
(This is the original paper that I presented at the United Reformed Church Centre at Windermere, England in May of 1998, at a conference: P.T. Forsyth: Theologian for a New Millennium. It was gathered with the other papers into a book by the same name edited by Alan P. F. Sell. It later appeared also as a chapter in my book <a href="http://wipfandstock.com/store/When_I_Survey_the_Wondrous_Cross_Reflections_on_the_Atonement"><i>When I Survey the Wondrous Cross: Reflections on the Atonement. Pickwick</i></a>, 2000, Wipf and Stock, 2010.</blockquote><br />
Mike C.http://www.blogger.com/profile/06878703324431760800noreply@blogger.com0tag:blogger.com,1999:blog-4459475849995484891.post-92026583080583717562010-03-30T15:39:00.000-04:002010-03-30T15:39:15.282-04:00The Week of the CompassI have enjoyed “meeting” Rick Floyd in the blogosphere (first introduced <a href="http://cruciality.wordpress.com/2009/11/01/retired-pastor-ruminates/">here</a>), and I enjoy stopping by to learn at his blog every week. In fact, some of <a href="http://richardlfloyd.blogspot.com/search/label/blogging">his posts about blogging</a> helped tip me toward a new regard for this type of engagement.<br />
<br />
This week, as we celebrate the most important of all weeks, it is especially appropriate to reflect on how Jesus poured himself out, and Rick’s paper “The Work of Christ in the Thought of P.T. Forsyth: Kenosis and Plerosis Revisited” reminds us who and what sets our bearings. This paper was also a great introduction to P.T. Forsyth for me as well. Rick has graciously given me permission to share his paper over the week, or you can get it in full over at <a href="http://richardlfloyd.blogspot.com/2010/03/work-of-christ-in-thought-of-pt-forsyth.html">Retired Pastor Ruminates</a>.<br />
<br />
Thanks, Rick!<br />
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh8zoE5cEqqDRLAz6boCuchKE2tam4YeqOpbzrbfQ0AKP2z2g3580rX-vfXqZImZilRkgNufXH5g2U-lwfviW790Hs-LC3lUWX4qJzzpr6Gr2Jdf2t7lnwwndJcZz40NuRtTiShPvMaABud/s1600/forsyth.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh8zoE5cEqqDRLAz6boCuchKE2tam4YeqOpbzrbfQ0AKP2z2g3580rX-vfXqZImZilRkgNufXH5g2U-lwfviW790Hs-LC3lUWX4qJzzpr6Gr2Jdf2t7lnwwndJcZz40NuRtTiShPvMaABud/s320/forsyth.jpg" /></a><br />
<br />
<br />
<blockquote><b>The Work of Christ in the Thought of P.T. Forsyth: Kenosis and Plerosis Revisited</b><br />
<br />
<br />
To talk of “the work of Christ” in the theology of P.T.Forsyth is not to refer to merely a section of his systematic theology, but to point to the heart of his theology. Forsyth's entire theological project looks to the cross of Christ as the decisive act of the Holy God. It mattered little what subject Forsyth approached in his writings, be it marriage, the arts, war and peace. He always returned again and again to the cross as his fixed point, his north star, his magnetic north. He used this navigational image himself: “The church must always adjust its compass at the cross.” (The Atonement in Modern Religious Thought, 62)<br />
<br />
The term “the cross” functions as theological shorthand for Forsyth, as it did for Paul, to mean the whole dramatic activity of Christ culminating at Calvary and vindicated by Easter. “I desire to keep in view the Cross, the organic crisis of Christ's whole life, earthly and eternal, as God's one kerugma, as the burthen, key, consummation and purpose of Christ's whole person and mission . . .” (The Preaching of Jesus and the Gospel of Christ, 83)<br />
<br />
The cross for Forsyth is never merely an emblem of who God is, it is something God does, an act of the Holy God. It is constitutive for salvation rather than illustrative. It is the instrument that puts into effect God's holy love rather than a symbol that only shows God's love. Christ's death on the cross is nothing less than God acting:</blockquote><br />
<blockquote><blockquote>He (Christ) was God, therefore, and His death was God in action. He was not simply the witness of God's grace, He was its fact, its incarnation. His death was not merely a seal to His work; it was His consummate work. It gathered up His whole person. It was more than a confirmatory pledge, it was the effective sacrament of the gracious God, with His real presence at its core. Something was done there once for all, and the subject doer of it was God. The real acting person in the cross was God.” (Positive Preaching and the Modern Mind, 358)<br />
We can see here that Forsyth's theology focuses on God as a personality, as one who acts, who is best understood not for who he is but rather for what he does, therefore not in metaphysical but moral categories.</blockquote><br />
And in the same way Forsyth's Christology focuses on what Christ does rather than who Christ is; his person is known in his work, which is the work of God. Soteriology controls Christology. It is only Christ in his cross that does justice to New Testament Christianity; his teachings alone do not make him an object of faith and worthy of worship. Forsyth inists that:</blockquote><br />
<blockquote><blockquote>Faith is an attitude we can take only to God. God is the only correlate of faith, if we use words with any conscience. Faith in Christ involves the Godhead of Christ. Faith in Christ, in the positive Christian sense, means much more than a relation to God to which Christ supremely helps us. It is a communion possible not through, but only in Christ and Him crucified. It means that to be in Christ is to be in God. It means that the experience that the action of Christ with us is God's action, that Christ does for us and in us what holy God alone can do, and that meeting with Christ we meet with God.” (Person and Place of Jesus Christ, 6)</blockquote></blockquote><br />
<blockquote>So in Forsyth's theology a two–nature Christology is replaced by a two–act Christology, with an act from the divine side and a corresponding one from the human side. The divine kenosis, or self-emptying, coincides with the plerosis, or self-fulfillment, of Christ.<br />
<br />
</blockquote>Notes from Rick: <br />
<blockquote><br />
(This is the original paper that I presented at the United Reformed Church Centre at Windermere, England in May of 1998, at a conference: P.T. Forsyth: Theologian for a New Millennium. It was gathered with the other papers into a book by the same name edited by Alan P. F. Sell. It later appeared also as a chapter in my book <a href="http://wipfandstock.com/store/When_I_Survey_the_Wondrous_Cross_Reflections_on_the_Atonement"><i>When I Survey the Wondrous Cross: Reflections on the Atonement. Pickwick</i></a>, 2000, Wipf and Stock, 2010.</blockquote><br />
Find <a href="http://wipfandstock.com/author/35821">Rick at Wipf and Stock</a> too.Mike C.http://www.blogger.com/profile/06878703324431760800noreply@blogger.com0tag:blogger.com,1999:blog-4459475849995484891.post-6259699471886090842010-03-16T10:40:00.001-04:002010-03-16T10:41:39.749-04:00Breath Prayer<div class="separator" style="clear: both; text-align: center;"></div><div class="separator" style="clear: both; text-align: center;"><span style="font-family: "Bookman Old Style","serif";"><o:p></o:p></span> </div><div class="separator" style="clear: both; text-align: left;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgHGNmWzAw3MAsEYSOtQ-iO7yrxEbSoXKMtskw5uYsZGBr4SGFKeKdiNMLdxL5n6pmApJVMslpedf3VK7E5V_W-_zBqKD0rxu6aGM2UausyGkjA-9ioS9jFZ3eOE63UBCd16X37vwDXbQUl/s1600-h/Wind+on+water.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><meta content="text/html;
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</div><div class="MsoNormal" style="font-family: Verdana,sans-serif;"><span style="font-size: small;">“Into Thy hands I commit my spirit”</span></div><div class="MsoNormal" style="font-family: Verdana,sans-serif;"><span style="font-size: small;">This surrender shall I hold it till death?</span></div><div class="MsoNormal" style="font-family: Verdana,sans-serif;"><span style="font-size: small;">Or can I trust in the <i>ruach</i>--in fact, can I hear it?</span></div><div class="MsoNormal" style="font-family: Verdana,sans-serif;"><span style="font-size: small;">There's assurance of Your presence in each breath.</span></div><div class="MsoNormal" style="font-family: Verdana,sans-serif;"></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgHGNmWzAw3MAsEYSOtQ-iO7yrxEbSoXKMtskw5uYsZGBr4SGFKeKdiNMLdxL5n6pmApJVMslpedf3VK7E5V_W-_zBqKD0rxu6aGM2UausyGkjA-9ioS9jFZ3eOE63UBCd16X37vwDXbQUl/s1600-h/Wind+on+water.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="480" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgHGNmWzAw3MAsEYSOtQ-iO7yrxEbSoXKMtskw5uYsZGBr4SGFKeKdiNMLdxL5n6pmApJVMslpedf3VK7E5V_W-_zBqKD0rxu6aGM2UausyGkjA-9ioS9jFZ3eOE63UBCd16X37vwDXbQUl/s640/Wind+on+water.jpg" width="640" /></a></div><div class="MsoNormal"></div><div class="separator" style="clear: both; text-align: center;"></div><div class="separator" style="clear: both; text-align: center;"></div><div class="separator" style="clear: both; text-align: center;"></div><div class="separator" style="clear: both; text-align: center;"></div><div class="separator" style="clear: both; text-align: center;"></div><div class="separator" style="clear: both; text-align: center;"></div><div class="separator" style="clear: both; text-align: center;"></div><div class="separator" style="clear: both; text-align: center;"></div><div class="separator" style="clear: both; text-align: center;"></div><div class="separator" style="clear: both; text-align: center;"></div><div class="separator" style="clear: both; text-align: center;"></div><div class="separator" style="clear: both; text-align: center;"></div><div class="separator" style="clear: both; text-align: center;"></div><div class="separator" style="clear: both; text-align: center;"></div><div class="separator" style="clear: both; text-align: center;"></div><div class="separator" style="clear: both; text-align: center;"><meta content="text/html;
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</style><span style="color: black; font-family: "Times New Roman","serif"; font-size: 12pt;"></span>Mike C.http://www.blogger.com/profile/06878703324431760800noreply@blogger.com0tag:blogger.com,1999:blog-4459475849995484891.post-51541004238856353622010-03-13T09:06:00.001-05:002010-03-14T15:46:55.328-04:00March 13, 1938<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiSdRL_Eq92bBDbsBZiEr9d0FjBcMkUYYzjWQqhilIP0-1Bphvy7im8bD_RMLA8y99VW96sPWaMiHRsTXF_rIUSaKdAUQQDBLc3Enf-29UtpMWGteTd-GnTljIHg7zyGaL0iw5l2tkXQMxn/s1600-h/ROB.JPG" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiSdRL_Eq92bBDbsBZiEr9d0FjBcMkUYYzjWQqhilIP0-1Bphvy7im8bD_RMLA8y99VW96sPWaMiHRsTXF_rIUSaKdAUQQDBLc3Enf-29UtpMWGteTd-GnTljIHg7zyGaL0iw5l2tkXQMxn/s320/ROB.JPG" /></a></div></meta><meta content="Word.Document" name="ProgId"></meta><meta content="Microsoft Word 12" name="Generator"></meta><meta content="Microsoft Word 12" name="Originator"></meta><link href="file:///C:%5CDOCUME%7E1%5Ccantley%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_filelist.xml" rel="File-List"></link><link href="file:///C:%5CDOCUME%7E1%5Ccantley%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_themedata.thmx" rel="themeData"></link><link href="file:///C:%5CDOCUME%7E1%5Ccantley%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_colorschememapping.xml" rel="colorSchemeMapping"></link><style>
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<div class="MsoNormal">I was reading about “<a href="http://ekklesiaproject.blogspot.com/2010/03/celebrate.html">seeing as God sees</a>,” yesterday and could not help but think about another father that has been through some of the deep hurts of folks leaving. Still, he taught us about hospitality in a beautiful way, constantly preparing for us and welcoming us—we couldn’t miss the lessons in his love. I will never forget his gifts, not the least of which has been his daughter! </div><div class="MsoNormal"><span class="fullpost">Richard Barnett knew well that “there is enough pain and sorrow in any city block to crack the heart of the world.” Still, he always offered for us around him a “willingness to be present enough with one another that we are able to enter into one another’s suffering… time to be present to God and to one another, to let go of the vested interests that blind us to what God sees.” (quotes from the same article above)</span></div><div class="MsoNormal">Today is the birthday of my late father in-law, Richard Oliver Barnett, and he is once again reminding me of Jesus’ love.</div><span style="font-family: "Calibri", "sans-serif"; font-size: 11pt; line-height: 115%;">Mike C.</span>Mike C.http://www.blogger.com/profile/06878703324431760800noreply@blogger.com2tag:blogger.com,1999:blog-4459475849995484891.post-90309979992049690032010-03-12T13:30:00.001-05:002010-03-12T13:31:05.153-05:00Estamos participando con Fiddes<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjkW3ISoUe3AkRx41g7vR2HR4404w_CV1Egoq2QjBwEwdy9TFtTqnEmr3h-TPLxsVOU0j3VPopRBHTAVz-k5m1UdAe71NbJnDIVVuItJVF2EUMmJmuLgdfqm51yTcLSMUVop5jCPrrLetNK/s1600-h/WOL+book.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjkW3ISoUe3AkRx41g7vR2HR4404w_CV1Egoq2QjBwEwdy9TFtTqnEmr3h-TPLxsVOU0j3VPopRBHTAVz-k5m1UdAe71NbJnDIVVuItJVF2EUMmJmuLgdfqm51yTcLSMUVop5jCPrrLetNK/s320/WOL+book.jpg" width="320" /></a></div><meta content="text/html; charset=utf-8" http-equiv="Content-Type"></meta><meta content="Word.Document" name="ProgId"></meta><meta content="Microsoft Word 12" name="Generator"></meta><meta content="Microsoft Word 12" name="Originator"></meta><link href="file:///C:%5CDOCUME%7E1%5Ccantley%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_filelist.xml" rel="File-List"></link><link href="file:///C:%5CDOCUME%7E1%5Ccantley%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_themedata.thmx" rel="themeData"></link><link href="file:///C:%5CDOCUME%7E1%5Ccantley%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_colorschememapping.xml" rel="colorSchemeMapping"></link><style>
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<div class="MsoNormal">The implications of a kenotic creator are astounding! We’ll talk more later…for now, more Fiddes:<o:p></o:p></div><blockquote><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-size: 10pt;">… Moreover, this makes sense of creation itself as an act of kenosis, for in choosing to be a God with the needs of love, God willingly renounces self-sufficiency.<o:p></o:p></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-size: 10pt;"> There are admittedly some logical strains in this solution, that God is entirely what God wills to be. Most evidently it does not seem to square with the common-sense view that there must already be a nature in existence with powers of knowledge and intention in order to make choices….<o:p></o:p></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><br />
</div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-size: 10pt;">But any talk about God stretches language, using it in an odd way; the question is what language is most adequate or least inadequate. To speak of God's “choosing to be in need" is certainly odd, but it is a linguistic attempt to divert us away from a view of God as some kind of substance that can be ‘observed’ like other objects in the world, even as an object of perception in the mind. While this is doubtless also the aim of some who adopt [other approaches such as those] sketched above, the advantage of beginning from the dynamic idea of God's 'willing' or 'choosing' is that it immediately speaks of God as an act or event. It therefore prompts us to think in a more 'participational' way, and to use language that reflects the reality of our engagement in God as an event of love.<o:p></o:p></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-size: 10pt;"> That is, we find that we are summoned to be involved in a movement of divine being that is like the movement of a will, as we are summoned to share in movements of love and justice that are like relationships between persons. The model of God as Trinity is not an observational kind of language ("so, that is what God looks like") but a language of participation. When we pray to God as Father, for example, we find ourselves involved in a movement of responding and obeying like that of a son towards a father; this is interwoven with a movement of mission like that of a father sending out a son; and these movements are themselves interfused by a movement of discovery, opening up new depths of relationship, with a momentum like that of a fresh wind blowing, or water streaming or a searing fire burning (to use three biblical images for the Spirit). We are praying to the Father, through the Son and in the Spirit. The objection that there must be a nature to <i>make </i>choices is thus akin to the objection of advocates of a social doctrine of the Trinity, that there must be individual persons to "have relationships." If we think in a participatory way about God, we can only talk of being involved in movements of relational love, of choice and desire; the persons, as Augustine proposed, are nothing more or less than relationships. This takes seriously the Johannine insight that "those who dwell in love dwell in God and God dwells in them" (1 John 4:16). Such indwelling, as we shall see, also has important implications for our understanding of the way that a God of love acts in the world.<o:p></o:p></span></div><div align="right" class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: right;"><span style="font-size: 10pt;">-p182-183, </span><span style="font-size: 10pt;">Paul Fiddes in “Creation Out of Love” from<o:p></o:p></span></div><div align="right" class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: right;"><i><span style="font-size: 10pt;">The Work of Love: Creation as Kenosis</span></i><span style="font-size: 10pt;">, ed. John Polkinghorne</span><span style="font-size: 10pt;"><o:p></o:p></span></div></blockquote>Mike C.http://www.blogger.com/profile/06878703324431760800noreply@blogger.com0tag:blogger.com,1999:blog-4459475849995484891.post-61098091915044686232010-03-12T07:56:00.001-05:002010-03-13T09:33:08.840-05:00Fiddes on “Creation Out of Love”<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjh5nsaGwJSL7P-AipZPqTo-DlCTXRkoREayhjQK98-SD_DVXbOLhs1bHtbJ8jowvjKK2uOkXqL-eQEXRhLgjVEvke87Bj3GUQa7_NAumlWyxTIjqSCWtAGRp9V-ka9BiY1qqQWP7MnRqUq/s1600-h/FiddesPaul200.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjh5nsaGwJSL7P-AipZPqTo-DlCTXRkoREayhjQK98-SD_DVXbOLhs1bHtbJ8jowvjKK2uOkXqL-eQEXRhLgjVEvke87Bj3GUQa7_NAumlWyxTIjqSCWtAGRp9V-ka9BiY1qqQWP7MnRqUq/s320/FiddesPaul200.jpg" /></a></div><meta content="text/html; charset=utf-8" http-equiv="Content-Type"></meta><meta content="Word.Document" name="ProgId"></meta><meta content="Microsoft Word 12" name="Generator"></meta><meta content="Microsoft Word 12" name="Originator"></meta><link href="file:///C:%5CDOCUME%7E1%5Ccantley%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_filelist.xml" rel="File-List"></link><link href="file:///C:%5CDOCUME%7E1%5Ccantley%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_themedata.thmx" rel="themeData"></link><link href="file:///C:%5CDOCUME%7E1%5Ccantley%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_colorschememapping.xml" rel="colorSchemeMapping"></link><style>
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<div class="MsoNormal">There are many juicy goodies to poke around on in <i>The Work of Love: Creation as Kenosis</i>, ed. John Polkinghorne. I’ll post a couple nuggets from Paul Fiddes’ chapter. </div><div class="MsoNormal">This piece is from his grappling with “The Risks of Love,” and I’m taking the liberty of breaking his prose into poetry—just like it struck me on the first read:</div><br />
<blockquote><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-size: 10pt;"></span><span style="font-size: 10pt;">If "God creates out of love," then the manner of God's action in the world is characteristic of love. That is, it cannot be coercive or manipulative but only persuasive, seeking to create response. Action through persuasion is necessarily hidden rather than obtrusive, and respects the considerable amount of self-creativity that created things possess. This is not the place to work out fully the implications of this for the nature of the cosmos, but I suggest that we can only make sense theologically of organic processes with their own inner capacity for evolution and self-development if we have a vision of the <i>whole</i> of nature, at every level, capable of response in its own manner to the desire of God. <o:p></o:p></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-size: 10pt;">Beneath the surface of life, <o:p></o:p></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-size: 10pt;">the cosmos<o:p></o:p></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-size: 10pt;">at all levels<o:p></o:p></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-size: 10pt;">is either responding to God's-purpose for community,<o:p></o:p></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-size: 10pt;">or drifting away<o:p></o:p></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-size: 10pt;">so that things are out of joint.<o:p></o:p></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-size: 10pt;">Attempts to describe this relationship are necessary<o:p></o:p></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-size: 10pt;">myths to portray a reality, <o:p></o:p></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-size: 10pt;">whether they be the biblical poetry<o:p></o:p></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-size: 10pt;">of the trees of the field clapping their hands before the Lord,<o:p></o:p></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-size: 10pt;">the floods roaring his praise<o:p></o:p></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-size: 10pt;">and the universe groaning in the pains of childbirth,<o:p></o:p></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-size: 10pt;">or whether they be the process philosophy<o:p></o:p></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-size: 10pt;">of a mental pole in subatomic particles,<o:p></o:p></span></div><div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt;"><span style="font-size: 10pt;">reaching towards satisfaction. </span></div></blockquote> -<span style="font-size: 10pt;">(p.185)<o:p></o:p></span>Mike C.http://www.blogger.com/profile/06878703324431760800noreply@blogger.com0tag:blogger.com,1999:blog-4459475849995484891.post-23278424834443394952010-03-10T11:22:00.000-05:002010-03-10T11:22:04.020-05:00Take two: Love in ConcertThese folk inspired some of my "<a href="http://mconrope.blogspot.com/2010/02/love-in-concert.html">Love in Concert</a>" post, but the link went bad there pretty quickly. I tried to re-attach it there and also here to share more of the fun:<br />
<br />
<object height="344" width="425"><param name="movie" value="http://www.youtube.com/v/XlPkSBRC7Pw&rel=0&color1=0xb1b1b1&color2=0xcfcfcf&hl=en_US&feature=player_embedded&fs=1"></param><param name="allowFullScreen" value="true"></param><param name="allowScriptAccess" value="always"></param><embed src="http://www.youtube.com/v/XlPkSBRC7Pw&rel=0&color1=0xb1b1b1&color2=0xcfcfcf&hl=en_US&feature=player_embedded&fs=1" type="application/x-shockwave-flash" allowfullscreen="true" allowScriptAccess="always" width="425" height="344"></embed></object>Mike C.http://www.blogger.com/profile/06878703324431760800noreply@blogger.com0tag:blogger.com,1999:blog-4459475849995484891.post-40337771685557175362010-03-10T09:41:00.001-05:002010-03-10T09:44:12.154-05:00Rope check<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgd9KyuOA12UHqhcSWhEzn4b_leRV8cKZO_LfwjBebQ8JkEJDpJIrQbx5hauO-B84UbOpVQk6HAr_TfACeYrXfnMkkapFa-j35WBq8NtvM3yl6SsKhUSil9a6HdAKRzFmNAX2x5ZbbL9myK/s1600-h/Damaged+rope.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="225" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgd9KyuOA12UHqhcSWhEzn4b_leRV8cKZO_LfwjBebQ8JkEJDpJIrQbx5hauO-B84UbOpVQk6HAr_TfACeYrXfnMkkapFa-j35WBq8NtvM3yl6SsKhUSil9a6HdAKRzFmNAX2x5ZbbL9myK/s400/Damaged+rope.jpg" width="400" /></a></div><meta content="text/html; charset=utf-8" http-equiv="Content-Type"></meta><meta content="Word.Document" name="ProgId"></meta><meta content="Microsoft Word 12" name="Generator"></meta><meta content="Microsoft Word 12" name="Originator"></meta><link href="file:///C:%5CDOCUME%7E1%5Ccantley%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_filelist.xml" rel="File-List"></link><link href="file:///C:%5CDOCUME%7E1%5Ccantley%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_themedata.thmx" rel="themeData"></link><link href="file:///C:%5CDOCUME%7E1%5Ccantley%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_colorschememapping.xml" rel="colorSchemeMapping"></link><style>
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<div class="MsoNormal">Nothing will tease out your highest power like trying to love your enemies. Even peace work is going to be underwritten by something. We—whoever we are—are in for a jolt if we have been thinking we could just spray around some aerosol good, encouraging folk where ever, with altruistic, “unattached” peace work. <a href="http://www.joplinindependent.com/display_article.php/aclu1267213109">Here’s an interesting example</a>. It prompts a “rope check.” To what final authority is our work tied?</div><div class="MsoNormal">Shalom,</div><div class="MsoNormal">Mike C.<br />
<div style="text-align: right;"><a href="http://climbingcoach.blogspot.com/"><span style="font-size: xx-small;">Thanks to Climbing Coach for the pic </span></a></div><br />
</div>Mike C.http://www.blogger.com/profile/06878703324431760800noreply@blogger.com0