Dear Readers,
I have been thinking lately about three things: peace, unity, and reconciliation. These things must go hand in hand with the Christian, as these are the subjects most important to God. I wish to write to you a series of letters on these things, in hope that you may work towards the goal God has, to create peace, unity, and reconciliation among humanity. The first one that I write to you about will be peace, as it is the central theme to what God works towards.
The Bible as a whole is told as the long history and narrative of God's graceful salvation of mankind. As long as we have been capable of thinking and acting freely we have been at war with God. We onslaught him daily with our defiant acts of turning from him and making ourselves the gods of our minds. It is not his wish for this war to continue or last forever. He took a destructive act to clean the slate the first time through the deluge, but declare peace following it. However, we continued the war.
Given our warring with God, it would not be wrong of God to destroy mankind once and for all, but he didn't. Instead, in the midst of war he declared the universal peace through the birth, life, and death of Jesus. He took the initiative to make peace with humanity, to save us from ourselves. This story begins in the Old Testament which is what I point you to today.
The Old Testament is the interwoven stories of wars, families, parents and children, friends, neighbors, enemies, joy and sorrow, love and hate, and fear and courage. At the center stage is the Kingdom of Israel and it's rise and fall. It can be described as the Tragedy of Israel and the Hope of Men. The amount of sorrow, pain, and brokenness found in this tragedy is one to make the reader sink into depression if we read it only as the history of Israel and it's people. But, behind this sad story is the hope of men.
The temple was leveled, the priesthood disbanded, the kingship fallen, and the kingdom destroyed. Israel was a house of destruction, but God was not destroyed with it. God was not the tribal god of a petty kingdom of the Levant, he is the Universal King. He was not confined to the temple or disappeared when the Hebrews were scattered. He remained, and so did his mercy and love. God promised a future built on the little acts of faith and trust, not kingdoms or powerful monarchs.
The story of the Old Testament is the story of the deep love and mercy that God has for mankind. God's creation of all things is an act of love. God's calling of Israel to be the light of the world was an act of love. Hearing and freeing the Hebrews from servitude was an act of mercy. God not withdrawing from people due to corruption and conquest was an act of mercy. His sending prophets to redirect the Kingdom of Israel back to the right path was an act of mercy. God being in the midst of the exiled and comforting the grief worn people and promising them a new hope was an act of mercy. The sending of Jonah to Gentiles and spreading the message of redemption to all was an act of mercy.
The story of the Old Testament ends with the call of Daniel to find peace through patience and wait with patience the coming of the Kingdom of God. We must live faithfully, mercifully, and patiently trusting God for peace. We also must find little ways to make peace in our lives and refuse to bow before the false idols of warfare and exploitation. These are the continuing acts of God's mercy. Aligning ourselves with God's way is aligning ourselves with the way of peace. We must look behind the curtains of the Old Testament narrative and read behind the lines to find what God is preparing for, the Gospel of Peace and the Way of Life.
Friday, May 30, 2008
Saturday, May 24, 2008
Weekly/Sabbath Epistle: True Greatness
Dear Readers,
I have lapsed in my writings to you, and for this I apologize. I write to you today for both the weekly lessons and the Sabbath epistle. Today I wish to present to you Jesus' criteria for position in the Kingdom of God.
We as humans often think of how to get ahead in life. We think of how to overcome our rivals to gain a higher position or better pay, but we do not often think of our position in the Kingdom of God. When we do however, we often bring our humanly baggage along. We think of progressing our status in human terms of forging along to become the first, to be at the head of the line at the gates of Heaven, but is this the right thought?
To help you understand Jesus' criteria for our positions in the Kingdom of God, I point you to Mark, Chapter 9. In this chapter Jesus along with Peter, James, and John are taken up to a mountain where Jesus changes before them, he is transfigured. Peter speaks of building shrines to Jesus, Moses, and Elijah but mainly babbles due to his fear. The voice of God pronounces that Jesus is the Son of God and Jesus swears the disciples to secrecy until he has been resurrected.
As the chapter progresses, Jesus heals a boy plagued by an evil spirit and predicts his handing over to the Sanhedrin and Romans. Then comes the passage that I wish you to focus on:
In the parallel of Matthew Jesus says: "You know that in this world kings are tyrants, and officials lord it over the people beneath them." Instead of being the tyrant kings of this world who "lord" over the lower status of people, they must become the slaves of all. The child represents this powerlessness in that he has no power of his own at this age. If you welcome the powerlessness like this child is then you will be in the Kingdom of God. In a more literal sense, Jesus tells us to welcome in the powerless and take care of them, as a means of serving all.
What becomes a problem with this is: if one serves all to be first in the Kingdom of God, then you face the same problem as the apostles, you are still seeking power. The underlining message of this lesson to the apostles was: Do not seek greatness or power, humble yourself, serve all honestly and willingly without motives of greatness and in the end you will be the first in the Kingdom of God as your reward.
This message reaches our ears and we too must reply with an answer. Do we seek the Kingdom of God first or do we seek greatness and serve others as a means to get it? It is a humble heart that God asks of us. He asks us to betray our hungry hearts for power and greatness and humbly serve our fellows, for in the end that is true greatness.
So, my brothers and sisters, do as Jesus commands of you and seek first the Kingdom of God, and serve humbly all before you and welcome in the powerlessness of that of a child.
- Iason Theophorus
I have lapsed in my writings to you, and for this I apologize. I write to you today for both the weekly lessons and the Sabbath epistle. Today I wish to present to you Jesus' criteria for position in the Kingdom of God.
We as humans often think of how to get ahead in life. We think of how to overcome our rivals to gain a higher position or better pay, but we do not often think of our position in the Kingdom of God. When we do however, we often bring our humanly baggage along. We think of progressing our status in human terms of forging along to become the first, to be at the head of the line at the gates of Heaven, but is this the right thought?
To help you understand Jesus' criteria for our positions in the Kingdom of God, I point you to Mark, Chapter 9. In this chapter Jesus along with Peter, James, and John are taken up to a mountain where Jesus changes before them, he is transfigured. Peter speaks of building shrines to Jesus, Moses, and Elijah but mainly babbles due to his fear. The voice of God pronounces that Jesus is the Son of God and Jesus swears the disciples to secrecy until he has been resurrected.
As the chapter progresses, Jesus heals a boy plagued by an evil spirit and predicts his handing over to the Sanhedrin and Romans. Then comes the passage that I wish you to focus on:
"After they arrived at Capernaum, Jesus and his disciples settled in the house where they would be staying. Jesus asked them, "What were you discussing out on the road?" But they didn't answer, because they had been arguing about which of them was the greatest. He sat down and called the twelve disciples over to him. Then he said, "Anyone who wants to be the first must take last place and be the servant of everyone else." Mark 9:33-34It is often expressed this sentence, "Anyone who wants to be first must take last place and be the servant of everyone else." but, it doesn't really take hold. In God's Kingdom His way's are not that of human's political ways. In God's kingdom the poor are made first in line, and the neglected are given primacy over the rich. The first in the Kingdom are those who humble themselves and serves everyone, like their master, Jesus. Mark goes on:
"Then he put a little child among them. Taking the child in his arms, he said to them,"Anyone who welcomes a little child like this on my behalf welcomes me, and anyone who welcomes me welcomes my Father who sent me." Mark 9:36-37It is often portrayed that the child in the passage represents innocence and they must be like a child in order to enter the Kingdom. This may be true, but I believe that the child in this passage represents powerlessness. Jesus tells his disciples to welcome in powerlessness.
In the parallel of Matthew Jesus says: "You know that in this world kings are tyrants, and officials lord it over the people beneath them." Instead of being the tyrant kings of this world who "lord" over the lower status of people, they must become the slaves of all. The child represents this powerlessness in that he has no power of his own at this age. If you welcome the powerlessness like this child is then you will be in the Kingdom of God. In a more literal sense, Jesus tells us to welcome in the powerless and take care of them, as a means of serving all.
What becomes a problem with this is: if one serves all to be first in the Kingdom of God, then you face the same problem as the apostles, you are still seeking power. The underlining message of this lesson to the apostles was: Do not seek greatness or power, humble yourself, serve all honestly and willingly without motives of greatness and in the end you will be the first in the Kingdom of God as your reward.
This message reaches our ears and we too must reply with an answer. Do we seek the Kingdom of God first or do we seek greatness and serve others as a means to get it? It is a humble heart that God asks of us. He asks us to betray our hungry hearts for power and greatness and humbly serve our fellows, for in the end that is true greatness.
So, my brothers and sisters, do as Jesus commands of you and seek first the Kingdom of God, and serve humbly all before you and welcome in the powerlessness of that of a child.
- Iason Theophorus
Saturday, May 17, 2008
Sabbath Epistle: But Some Doubted
Dear Readers,
I have decided to write to you frequently, a special epistle on the days of the Sabbath. I begin this, God willing, long series with a letter specifically for the liturgical day of Trinity Sunday.
One of the main passages of scriptures read for this day is Matthew 28:16-20. The 28th chapter of Matthew details the Resurrection of Jesus and the calling of the eleven apostles to Galilee to meet the risen Jesus where he charges them with the Great Commission. The part I wish to focus on today is this:
It is a small addition to the whole affair. Jesus who was executed, placed in a tomb and sealed up, that was the end of it, but the women followers of Jesus found that tomb empty and the angel told them that he awaits them in Galilee, that he has risen. But some of them doubted.
It is so human.
This story of doubt can be contrasted to John's story of the brother of Jesus, Thomas. But instead of placing the shadow of doubt on one person, Matthew gives us "some". We can relate to both. Matthew doesn't say what it was exactly that the apostles doubted, but possibly it is was doubting whether or not it was Jesus that they saw or if it was all a delusion. Hadn't Jesus been executed by the Romans?
What was Jesus' response to their doubt? Solemnly he spoke to them, allowing them to soak in that he was indeed risen and standing before them, giving them their final task: "I have been given all authority in heaven and on earth. Therefore, go and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit. Teach these new disciples to obey all the commands I have given you."
After seeing Jesus and hearing his voice their doubts that it was Jesus must have disappeared, but now Jesus gives them the largest task they have ever had been given: make disciples of all the world. More doubts. Another humanly response. Jesus didn't speak works of comfort before to snuff their doubts that he was truly alive, but now seeing their doubts for this momentous task he gives them comfort:
"And be sure of this: I am with you always, even to the end of the age." What a promise for comfort. Not only does he comfort them that they can do their mission, he will be there with them, as he was before to give them the strength to do this. And this promise is given to us as well.
It is human to doubt. I doubt, you doubt, Thomas doubted, the rest of the apostles doubted. But they also believed. Granted they need proof from Jesus, but they believed. We may not have the opportunity to have the proof we need from Jesus, but isn't that what faith is for? "You believe because you have seen me. Blessed are those who believe without seeing me."
God knows that we doubt. He knows our doubts: Does He listen to our cries? Does He answer our prayers? Is He ever there? Does He exist? Countless doubts plague man, but like in the case of the disciples and of Thomas, Jesus gives us two answers to our doubts. "Put your hand into the wound in my side. Don’t be faithless any longer. Believe!" and "I am with you always."
We should be glad that God will accommodate us in our doubts so that we may not be left or drive to disbelief. So now, contemplate on your doubts my brothers and sisters and look to God. When we go out into the world to carry out the Great Commission, we will certainly have doubts, as we do with inner questions, but be comforted in knowing that even the chosen apostles of Jesus had doubts and that Jesus is with us always to help us with these doubts.
- Ιάσων
I have decided to write to you frequently, a special epistle on the days of the Sabbath. I begin this, God willing, long series with a letter specifically for the liturgical day of Trinity Sunday.
One of the main passages of scriptures read for this day is Matthew 28:16-20. The 28th chapter of Matthew details the Resurrection of Jesus and the calling of the eleven apostles to Galilee to meet the risen Jesus where he charges them with the Great Commission. The part I wish to focus on today is this:
There is a more thorough translation that says: "And when they saw him, they paid close attention to | held on to | gave themselves to him, but they doubted."But no matter the translation the part I find fascinating and wish to concentrate on is "but some doubted".
Then the eleven disciples left for Galilee, going to the mountain where Jesus had told them to go. When they saw him, they worshiped him—but some of them doubted! Matthew 28:17-18
It is a small addition to the whole affair. Jesus who was executed, placed in a tomb and sealed up, that was the end of it, but the women followers of Jesus found that tomb empty and the angel told them that he awaits them in Galilee, that he has risen. But some of them doubted.
It is so human.
This story of doubt can be contrasted to John's story of the brother of Jesus, Thomas. But instead of placing the shadow of doubt on one person, Matthew gives us "some". We can relate to both. Matthew doesn't say what it was exactly that the apostles doubted, but possibly it is was doubting whether or not it was Jesus that they saw or if it was all a delusion. Hadn't Jesus been executed by the Romans?
What was Jesus' response to their doubt? Solemnly he spoke to them, allowing them to soak in that he was indeed risen and standing before them, giving them their final task: "I have been given all authority in heaven and on earth. After seeing Jesus and hearing his voice their doubts that it was Jesus must have disappeared, but now Jesus gives them the largest task they have ever had been given: make disciples of all the world. More doubts. Another humanly response. Jesus didn't speak works of comfort before to snuff their doubts that he was truly alive, but now seeing their doubts for this momentous task he gives them comfort:
"And be sure of this: I am with you always, even to the end of the age." What a promise for comfort. Not only does he comfort them that they can do their mission, he will be there with them, as he was before to give them the strength to do this. And this promise is given to us as well.
It is human to doubt. I doubt, you doubt, Thomas doubted, the rest of the apostles doubted. But they also believed. Granted they need proof from Jesus, but they believed. We may not have the opportunity to have the proof we need from Jesus, but isn't that what faith is for? "You believe because you have seen me. Blessed are those who believe without seeing me."
God knows that we doubt. He knows our doubts: Does He listen to our cries? Does He answer our prayers? Is He ever there? Does He exist? Countless doubts plague man, but like in the case of the disciples and of Thomas, Jesus gives us two answers to our doubts. "Put your hand into the wound in my side. Don’t be faithless any longer. Believe!" and "I am with you always."
We should be glad that God will accommodate us in our doubts so that we may not be left or drive to disbelief. So now, contemplate on your doubts my brothers and sisters and look to God. When we go out into the world to carry out the Great Commission, we will certainly have doubts, as we do with inner questions, but be comforted in knowing that even the chosen apostles of Jesus had doubts and that Jesus is with us always to help us with these doubts.
- Ιάσων
Commentary on Salvation
Dear Readers,
I write to you today with commentary on the letters that I previous sent about salvation. Since sending them, I have received a many comments and questions in private on these matters. I wish to address these in this letter.
The chief of these questions has been whether or not I believe that salvation is attained through works alone, as it is apparent in my previous letters. I tell you this now, I have not reached a final conclusion on the nature of salvation. The letters that I sent to you on the matter were based on the question "What does it say of salvation in the synoptic gospels? What did Jesus say on the matter in them?". This question is but a fraction of the larger question on what is the nature of salvation.
I have withheld my belief totally in that salvation is attained through works. This is due to the fact that I am but starting my journey on the nature of salvation and but have reached a waypoint.
The purpose of my previous letters were to invoke thought on the meaning of salvation, as many take to their tradition without seeking the answers for themselves. This is not to say that tradition doesn't plays an important part in our faith, but if not taken care of carefully it can become a hindrance. Many take sola fide on faith, as it were, without consideration of other means. To point out these other means as I discovered them to those who have read my letters was to help inspire people to as in the words of Paul "work out your own salvation through fear and trembling."
Another question I have received is whether or not I villainize Paul. The answer to this question, is a resounding no. I regard him an example to all brothers in Messiah as Peter. He did great sins against Jesus and his followers, as Peter denied Jesus as he was lead to execution, but in the end turned, repented, and became great leaders to the gatherings of Jesus. His authentic epistles, also point to the earliest church gatherings and beliefs held by various gatherings, including his own.
He is the patron saint of myself for if it was not for him, then I my not have been a follower in the Messiah Jesus, for I like many, are Gentile. I hold him in high regard, but I wish to find the beliefs during the time that the apostles preached till the time Paul came to become a brother in the Messiah. For this means I may have appeared to villanized him as "corrupting" the message of Jesus. In that regard, he has not corrupted but has developed a higher christology than the synoptic gospels did.
I hope that these have clarified the beforehand epistles, and brought you into the insight that I have had when writing them.
As always, may the peace of the Lord Messiah Jesus be upon you.
- Ιάσων
I write to you today with commentary on the letters that I previous sent about salvation. Since sending them, I have received a many comments and questions in private on these matters. I wish to address these in this letter.
The chief of these questions has been whether or not I believe that salvation is attained through works alone, as it is apparent in my previous letters. I tell you this now, I have not reached a final conclusion on the nature of salvation. The letters that I sent to you on the matter were based on the question "What does it say of salvation in the synoptic gospels? What did Jesus say on the matter in them?". This question is but a fraction of the larger question on what is the nature of salvation.
I have withheld my belief totally in that salvation is attained through works. This is due to the fact that I am but starting my journey on the nature of salvation and but have reached a waypoint.
The purpose of my previous letters were to invoke thought on the meaning of salvation, as many take to their tradition without seeking the answers for themselves. This is not to say that tradition doesn't plays an important part in our faith, but if not taken care of carefully it can become a hindrance. Many take sola fide on faith, as it were, without consideration of other means. To point out these other means as I discovered them to those who have read my letters was to help inspire people to as in the words of Paul "work out your own salvation through fear and trembling."
Another question I have received is whether or not I villainize Paul. The answer to this question, is a resounding no. I regard him an example to all brothers in Messiah as Peter. He did great sins against Jesus and his followers, as Peter denied Jesus as he was lead to execution, but in the end turned, repented, and became great leaders to the gatherings of Jesus. His authentic epistles, also point to the earliest church gatherings and beliefs held by various gatherings, including his own.
He is the patron saint of myself for if it was not for him, then I my not have been a follower in the Messiah Jesus, for I like many, are Gentile. I hold him in high regard, but I wish to find the beliefs during the time that the apostles preached till the time Paul came to become a brother in the Messiah. For this means I may have appeared to villanized him as "corrupting" the message of Jesus. In that regard, he has not corrupted but has developed a higher christology than the synoptic gospels did.
I hope that these have clarified the beforehand epistles, and brought you into the insight that I have had when writing them.
As always, may the peace of the Lord Messiah Jesus be upon you.
- Ιάσων
Thursday, May 15, 2008
Salvation II
Dear Readers,
I will now continue our conversation about salvation and it's complexities. In my last letter I presented to you, the different ways in order to be saved as represented by the New Testament authors. In this letter I will continue in that line with the addition to the teachings of Jesus on the subject as well as the relation to the atonement to his teachings.
As I expressed in my last letter on this subject, Paul of Tarsus and Jesus clash in their soterology. Jesus tells us that eternal life is gained through following the moral law with the aid of God, Paul on the other hands tells us otherwise:
In later New Testament writings, the future tense of salvation shifts to the past and present and a transformation takes place: Jesus is no longer the savior of man in the future, but the savior that has already came. So we must now come the realization that salvation is an ongoing process, that will culminate with the final salvation when the Day of the Lord comes. The ongoing process can be expressed like this:
Jesus has saved us from the penalty of sin.
Jesus is saving us from the power of sin.
Jesus will save us from the presence of sin.
He has saved us as being the scapegoat for mankind in his execution and proving it through his resurrection. He is saving us by continuing his message of seeking righteousness and doing good works which is shunning sin (Note my brothers, that man cannot do good works by himself. It is through the power and help of God that we can do our good works). He will save us by judging us according to our works and then condemning sin and death to the second death.
It is through grace that mankind is capable of doing good works and having love and compassion to one another. This grace is given by God, and it is this grace that Jesus points to in his parables and when he tells people how to obtain eternal life. The grace is God's to give, and it through this grace that we are now able to do the works that the Lord commanded us to do.
So in conclusion my brother's I have discovered this: salvation is the grace of God upon man to shun sin by following in Jesus' way. Jesus has given his life as the final scapegoat to God for the sin of man that we may not suffer the penalty of sin, and has shown us the way to escape the power and influence of sin through acting compassionately and lovingly (and repenting when we do sin). He will, in the course of time, come to cast away all sin and it's penalty. In this process he will indeed save (to rescue, to heal completely) us by making us whole and restoring us to the mankind that God has envisioned us to be.
- Ιάσων
I will now continue our conversation about salvation and it's complexities. In my last letter I presented to you, the different ways in order to be saved as represented by the New Testament authors. In this letter I will continue in that line with the addition to the teachings of Jesus on the subject as well as the relation to the atonement to his teachings.
This passage in the Gospel of Mark is a direct conversation between a rich man and Jesus on how to gain eternal life (salvation). Jesus makes it very clear, follow the commandments, most importantly treat others as you would have them treat you and act compassionately towards one another.
"As Jesus was starting out on his way to Jerusalem, a man came running up to him, knelt down, and asked, 'Good Teacher, what must I do to inherit eternal life?'
'Why do you call me good?' Jesus asked. 'Only God is truly good. But to answer your question, you know the commandments: 'You must not murder. You must not commit adultery. You must not steal. You must not testify falsely. You must not cheat anyone. Honor your father and your mother.'
'Teacher,' the man replied, 'I've obeyed all these commandments since I was young.' Looking at the man, Jesus felt genuine love for him. 'There is still one thing you haven't done,' he told him. 'Go and sell all your possessions and give the money to the poor, and you will have treasure in heave. Then come, follow me.' At this the man's face fell, and he went away sad, for he had many possessions. Jesus looked around and said to his disciples, 'How hard it is for the rich to enter the Kingdom of God!'" - Mark 10:17-25
As I expressed in my last letter on this subject, Paul of Tarsus and Jesus clash in their soterology. Jesus tells us that eternal life is gained through following the moral law with the aid of God, Paul on the other hands tells us otherwise:
But, Paul does express a future tense in salvation as Jesus does in the synoptics, in his epistles:
"So we are made right with God through faith and not by obeying the law." Romans 3:28
"This is all the more urgent, for you know how late it is; time is running out. Wake up, for our salvation is nearer now than when we first believed." Romans 13:11Notice the future tense in Paul's wording. Salvation, like the Kingdom of God is a present and future process.
"But we are citizens of heaven, where the Lord Jesus Christ lives. And we are eagerly waiting for him to return as our Savior. He will take our weak mortal bodies and change them into glorious bodies like his own, using the same power with which he will bring everything under his control." Philippians 3:20-21
In later New Testament writings, the future tense of salvation shifts to the past and present and a transformation takes place: Jesus is no longer the savior of man in the future, but the savior that has already came. So we must now come the realization that salvation is an ongoing process, that will culminate with the final salvation when the Day of the Lord comes. The ongoing process can be expressed like this:
Jesus has saved us from the penalty of sin.
Jesus is saving us from the power of sin.
Jesus will save us from the presence of sin.
He has saved us as being the scapegoat for mankind in his execution and proving it through his resurrection. He is saving us by continuing his message of seeking righteousness and doing good works which is shunning sin (Note my brothers, that man cannot do good works by himself. It is through the power and help of God that we can do our good works). He will save us by judging us according to our works and then condemning sin and death to the second death.
It is through grace that mankind is capable of doing good works and having love and compassion to one another. This grace is given by God, and it is this grace that Jesus points to in his parables and when he tells people how to obtain eternal life. The grace is God's to give, and it through this grace that we are now able to do the works that the Lord commanded us to do.
So in conclusion my brother's I have discovered this: salvation is the grace of God upon man to shun sin by following in Jesus' way. Jesus has given his life as the final scapegoat to God for the sin of man that we may not suffer the penalty of sin, and has shown us the way to escape the power and influence of sin through acting compassionately and lovingly (and repenting when we do sin). He will, in the course of time, come to cast away all sin and it's penalty. In this process he will indeed save (to rescue, to heal completely) us by making us whole and restoring us to the mankind that God has envisioned us to be.
- Ιάσων
Salvation
Dear Readers,
A topic of great interest and importance has taken me by force and refuses to let me go. Salvation is a central theme to Christianity and I am diving headfirst into the different concepts of salvation.
The thing that got me thinking, researching, and searching for the meaning of salvation was an accidental stumbling upon the concept of universal salvation. It was a new concept for me personally, as I had grown up being taught an exclusive viewpoint on salvation. So, I read all I could about it. Wading waste deep in the Church Father's treatise on the subject was a major feat, and I've yet to complete reading them all. Half-way through reading Origen's works I came to realize that I didn't truly know the subject of salvation and not knowing that I couldn't fully understand how it could be universal.
I've come a long way since then. Reading the New Testament again, with a special emphasis on salvation, I've come to realize too, that in this second part of the Bible, there is no consensus on how one becomes "saved". From my readings I've found out there is no less than 4 ways that the writers of the New Testament believed people could be saved:
With all these possibilities, it concerns me, as would anyone who is fully aware of the non-consensus and leads me to the ultimate question: what if you choose the wrong one?
The New Testament's teachings can be divided into 4 parts:
The Synoptic Gospels (Mark, Matthew, Luke)
The Maverick Gospel (John)
The Epistles
Miscellaneous Passages
In the synoptic gospels, Jesus is seen as giving two paths to salvation: One through good works and two by doing as the apostles did and living a simple life and following Jesus' example.
However the gospel of John, so unlike the other and earlier gospels, gives a more complex and mystical way to obtain salvation. There is no mention of works in John, just the belief that one must believe that Jesus is the Son of God and the Logos to be saved.
Paul on the other hand, developed a unique Christology and salvation-belief. As reflected in the Gospel of John, Paul describes Jesus as the Logos and the Son of God. From his epistles we get the modern belief of salvation, that is believing in the atonement of man via the execution of Jesus. Paul takes one step further than the Gospel of John and says not only do we must believe that Jesus is the Son of God/Logos, but we must have faith in his resurrection in order to be saved.
The other miscellaneous passages of the New Testament require that one must be baptised in order to receive salvation.
All however, agree on this: sin gets in the way of man being reunited with God. All methods of salvation tell us to repent of our sins ("Repent! For the Kingdom of God is at hand!" As John the Baptist exclaims to us from the pages)
It becomes more complicated when you choose one method over the other. One would logically follow the sayings Jesus as expressed in the Synoptic Gospels as they were written earlier than John's, but yet the authentic epistles of Paul were written even earlier. The only hindrance to taking Paul's formula and word for it, is that he never lived with, saw, or heard Jesus. We have the account of his conversion, but it is possibly a later added story, as it is not mentioned by Paul himself. It is all quite complicated.
I will continue our discussion of this topic in a following letter, but until then my brothers, meditate on things brought up in this one.
- Ιάσων
A topic of great interest and importance has taken me by force and refuses to let me go. Salvation is a central theme to Christianity and I am diving headfirst into the different concepts of salvation.
The thing that got me thinking, researching, and searching for the meaning of salvation was an accidental stumbling upon the concept of universal salvation. It was a new concept for me personally, as I had grown up being taught an exclusive viewpoint on salvation. So, I read all I could about it. Wading waste deep in the Church Father's treatise on the subject was a major feat, and I've yet to complete reading them all. Half-way through reading Origen's works I came to realize that I didn't truly know the subject of salvation and not knowing that I couldn't fully understand how it could be universal.
I've come a long way since then. Reading the New Testament again, with a special emphasis on salvation, I've come to realize too, that in this second part of the Bible, there is no consensus on how one becomes "saved". From my readings I've found out there is no less than 4 ways that the writers of the New Testament believed people could be saved:
- Salvation by faith alone (sola fide)
- Salvation by works and faith
- Salvation by works alone
- Salvation by faith only by love
With all these possibilities, it concerns me, as would anyone who is fully aware of the non-consensus and leads me to the ultimate question: what if you choose the wrong one?
The New Testament's teachings can be divided into 4 parts:
The Synoptic Gospels (Mark, Matthew, Luke)
The Maverick Gospel (John)
The Epistles
Miscellaneous Passages
In the synoptic gospels, Jesus is seen as giving two paths to salvation: One through good works and two by doing as the apostles did and living a simple life and following Jesus' example.
However the gospel of John, so unlike the other and earlier gospels, gives a more complex and mystical way to obtain salvation. There is no mention of works in John, just the belief that one must believe that Jesus is the Son of God and the Logos to be saved.
Paul on the other hand, developed a unique Christology and salvation-belief. As reflected in the Gospel of John, Paul describes Jesus as the Logos and the Son of God. From his epistles we get the modern belief of salvation, that is believing in the atonement of man via the execution of Jesus. Paul takes one step further than the Gospel of John and says not only do we must believe that Jesus is the Son of God/Logos, but we must have faith in his resurrection in order to be saved.
The other miscellaneous passages of the New Testament require that one must be baptised in order to receive salvation.
All however, agree on this: sin gets in the way of man being reunited with God. All methods of salvation tell us to repent of our sins ("Repent! For the Kingdom of God is at hand!" As John the Baptist exclaims to us from the pages)
It becomes more complicated when you choose one method over the other. One would logically follow the sayings Jesus as expressed in the Synoptic Gospels as they were written earlier than John's, but yet the authentic epistles of Paul were written even earlier. The only hindrance to taking Paul's formula and word for it, is that he never lived with, saw, or heard Jesus. We have the account of his conversion, but it is possibly a later added story, as it is not mentioned by Paul himself. It is all quite complicated.
I will continue our discussion of this topic in a following letter, but until then my brothers, meditate on things brought up in this one.
- Ιάσων
Friday, May 9, 2008
Happenings
Dear Readers,
This week has been full of pleasant surprises. Wednesday night I attended my first church administrative meeting at the Fellowship Baptist Church. It was a learning experience to be sure. Considering that I plan to be a minister in the near future, it opened my eyes to the world behind the Sunday sermons, and the Wednesday Bible studies. It was an interesting meeting and I was able to get a grasp on church polity.
Different things were discussed, nothing too dramatic, besides some lively commentary between Beau and his mom Beth. Summer activities, community outreach, missions, and a new garage for the church van. On a side note, we've been having some break-ins in our old house behind the church, and it seems that soon these burglars will get a little more bold and go for the church itself. It seems to me that these people have no good conscious to break into a holy place, but I digress. The last thing that we talked about was a church website, and that's where I came in.
In the meeting, I was given somewhat of a job, to be the webmaster of the church's website. I initially began the website on a volunteer bases, expecting no compensation. However, I may in the future may be paid for it. Either way is fine for me. I enjoy the creative side of life, and to make a website without pay is okay by me. You can take a look at what is up already by going to: http://fellowshipbaptistchurch.kk5.org.
I've been thinking a lot about missionary trips lately. A couple from my community is now in South-East Asia on a missionary trip, and periodically send back letters about their time there. This has heightened my interest in a missionary trip, especially to China. To me, China is the virgin territory of the unchurched, and likewise it reflects almost First-Century Christianity. House churches, persecution from the empire, martyrdom, and Paul-like figures. It is risky to go to China and try to plant churches or bring people to follow Jesus, but it is a noble act that people do. It takes time to establish churches in the abandoned places of the empire, and this is where the doubts and excuses come in.
I have a family, a soon-to-be wife, bills, college, job...the list goes on. These are the excuses that come to mind whenever I think about actually going through with a missionary trip. It makes me feel guilty that I put all these things before the advance of the good news. I'm sure I'm not alone in these things, but it still makes me wonder, have we become a generation of "when I have time" Christians?
"Leave your things and follow me." This is the request that Jesus made to the apostles almost 2,000 years ago, and it is still made to us today. They all had their daily lives to contend to, families to support, taxes to pay, obligations to uphold, but yet they left it all behind to follow a poor rabbi from a backwater town. This is what makes me feel guilty. Did not these people two millenia ago have greater or the same challenges as we do now? Did they not drop what they were doing and follow Jesus? So, the true question arises..."when can you drop what you are doing and follow me?"
I don't think of myself as a when I have time Christian, but sometimes that is what I become. "I can't go to church, I don't have time." "I can't do this at church, I don't have time." "I'll do that mission trip when I have time." As all these things rumble around in my head, I can't help but think of the episode of the rich man who wanted to follow Jesus. He asked Jesus what he must do in order to follow him, and Jesus replied that he must give away all his wealth to the poor and then he could follow him. The rich man, in his heart could not give away his wealth or his time to follow Jesus so he went away sad. This is what many Christians are becoming today, including myself.
I hope that one day, very soon, I will be able to answer that question, "when will you drop what you are doing and follow me?" with a better answer than, when I have time or I have too many obligations.
What about you reader, can you relate?
- Ιάσων
This week has been full of pleasant surprises. Wednesday night I attended my first church administrative meeting at the Fellowship Baptist Church. It was a learning experience to be sure. Considering that I plan to be a minister in the near future, it opened my eyes to the world behind the Sunday sermons, and the Wednesday Bible studies. It was an interesting meeting and I was able to get a grasp on church polity.
Different things were discussed, nothing too dramatic, besides some lively commentary between Beau and his mom Beth. Summer activities, community outreach, missions, and a new garage for the church van. On a side note, we've been having some break-ins in our old house behind the church, and it seems that soon these burglars will get a little more bold and go for the church itself. It seems to me that these people have no good conscious to break into a holy place, but I digress. The last thing that we talked about was a church website, and that's where I came in.
In the meeting, I was given somewhat of a job, to be the webmaster of the church's website. I initially began the website on a volunteer bases, expecting no compensation. However, I may in the future may be paid for it. Either way is fine for me. I enjoy the creative side of life, and to make a website without pay is okay by me. You can take a look at what is up already by going to: http://fellowshipbaptistchurch.kk5.org.
I've been thinking a lot about missionary trips lately. A couple from my community is now in South-East Asia on a missionary trip, and periodically send back letters about their time there. This has heightened my interest in a missionary trip, especially to China. To me, China is the virgin territory of the unchurched, and likewise it reflects almost First-Century Christianity. House churches, persecution from the empire, martyrdom, and Paul-like figures. It is risky to go to China and try to plant churches or bring people to follow Jesus, but it is a noble act that people do. It takes time to establish churches in the abandoned places of the empire, and this is where the doubts and excuses come in.
I have a family, a soon-to-be wife, bills, college, job...the list goes on. These are the excuses that come to mind whenever I think about actually going through with a missionary trip. It makes me feel guilty that I put all these things before the advance of the good news. I'm sure I'm not alone in these things, but it still makes me wonder, have we become a generation of "when I have time" Christians?
"Leave your things and follow me." This is the request that Jesus made to the apostles almost 2,000 years ago, and it is still made to us today. They all had their daily lives to contend to, families to support, taxes to pay, obligations to uphold, but yet they left it all behind to follow a poor rabbi from a backwater town. This is what makes me feel guilty. Did not these people two millenia ago have greater or the same challenges as we do now? Did they not drop what they were doing and follow Jesus? So, the true question arises..."when can you drop what you are doing and follow me?"
I don't think of myself as a when I have time Christian, but sometimes that is what I become. "I can't go to church, I don't have time." "I can't do this at church, I don't have time." "I'll do that mission trip when I have time." As all these things rumble around in my head, I can't help but think of the episode of the rich man who wanted to follow Jesus. He asked Jesus what he must do in order to follow him, and Jesus replied that he must give away all his wealth to the poor and then he could follow him. The rich man, in his heart could not give away his wealth or his time to follow Jesus so he went away sad. This is what many Christians are becoming today, including myself.
I hope that one day, very soon, I will be able to answer that question, "when will you drop what you are doing and follow me?" with a better answer than, when I have time or I have too many obligations.
What about you reader, can you relate?
- Ιάσων
Tuesday, May 6, 2008
The Spirit In Action
Dear Readers,
A change is taking place in the world. From what it looks like now, it is a change for the better. What is the change you may ask? It is a change in the way people have a relationship with the divine, a way they worship, and the way they live. Infused with the Spirit the pioneers of these changes are making a new path to the traditional Way.
People too often express their belief in two ways (without getting too technical): a conservative way and a liberal way. The conservative way holds fast to the traditions of Christianity and preserves the orthodox beliefs of the Church as it has passed down through the ages. However, they idealize the past as an age to be longed for and a goal for the modern church to aspire to. Thus they move forward painfully slow, often by being dragged kicking and screaming. They are torchbearers of Christianity, but they shun progression.
The liberal way is altogether different. They view traditional belief as the foundation of future belief. In time, they believe, the old gives way to new beliefs, new theories, and new ways of doing things. Adapting and moving, yet retaining the essential beliefs of their faith, the liberals are the progressors of Christianity. Their desire is to progress the Gospel in new ways, but reject the stifled views of the conservative. Sometimes, they lose sight of their roots and are too open to change.
Now, this is where the new change comes in. The Spirit is making a middle way in the midst of these two basic ways. It is making way for change yet retaining their roots. Take for example: New Monasticism.
The new monasticism movement takes a new spin on the ancient practice of living the monastery life. Instead of living in solitude to find and experience God they live in the midst of the poor, the marginalized, and the downtrodden, in their words “in the abandoned places of Empire.” The old way of finding God in poverty and solitude is adapted to further the Gospel in the streets and slums.
Old ways are being adapted for modern times. These new pioneers are not clinging wholeheartedly to the old or abandoning tradition for the new. They preserve tradition and teach and live and experience in new ways shown to them by the Spirit. Truly, God still works in new ways in the modern world.
What about you reader? Have you seen any new signs or wonders in the world lately?
The Simple Way
New Monasticism
-Ιάσων
A change is taking place in the world. From what it looks like now, it is a change for the better. What is the change you may ask? It is a change in the way people have a relationship with the divine, a way they worship, and the way they live. Infused with the Spirit the pioneers of these changes are making a new path to the traditional Way.
People too often express their belief in two ways (without getting too technical): a conservative way and a liberal way. The conservative way holds fast to the traditions of Christianity and preserves the orthodox beliefs of the Church as it has passed down through the ages. However, they idealize the past as an age to be longed for and a goal for the modern church to aspire to. Thus they move forward painfully slow, often by being dragged kicking and screaming. They are torchbearers of Christianity, but they shun progression.
The liberal way is altogether different. They view traditional belief as the foundation of future belief. In time, they believe, the old gives way to new beliefs, new theories, and new ways of doing things. Adapting and moving, yet retaining the essential beliefs of their faith, the liberals are the progressors of Christianity. Their desire is to progress the Gospel in new ways, but reject the stifled views of the conservative. Sometimes, they lose sight of their roots and are too open to change.
Now, this is where the new change comes in. The Spirit is making a middle way in the midst of these two basic ways. It is making way for change yet retaining their roots. Take for example: New Monasticism.
The new monasticism movement takes a new spin on the ancient practice of living the monastery life. Instead of living in solitude to find and experience God they live in the midst of the poor, the marginalized, and the downtrodden, in their words “in the abandoned places of Empire.” The old way of finding God in poverty and solitude is adapted to further the Gospel in the streets and slums.
Old ways are being adapted for modern times. These new pioneers are not clinging wholeheartedly to the old or abandoning tradition for the new. They preserve tradition and teach and live and experience in new ways shown to them by the Spirit. Truly, God still works in new ways in the modern world.
What about you reader? Have you seen any new signs or wonders in the world lately?
The Simple Way
New Monasticism
-Ιάσων
Monday, May 5, 2008
Beginnings
"What can be written now to a modern world that hasn't already been written before?"
This is the question that permeates my mind as I begin this journey. I've decided to openly write to the world about Christian thought and philosophy. This is a major task for me. Centuries of thinkers and philosophers have already came and went before me. So, how can I, a humble man on the edge of this vast wilderness of ideas, possibly tell you something that you haven't already read or heard before?
Simple.
I can't.
At least that is what my mind answers when I ask myself that question. However, I may surprise you, and myself and develop an idea that is absolutely new and radical, the Spirit may impart on me a bit of wisdom withheld until now. But, this is a big long shot, and I'm not going to put all my money on this possibility.
All I can offer you is insightful commentary and discussion on issues that I and quite possibly you will find interesting, insightful, and maybe even enlightening.
I've named my blog Epistles: Letters of Christian Thought. I wanted to convey to the world a lost art that the earliest Christians used in order to convey their thoughts to their world, the epistle. Yes, the epistle is just the letter, and yes of course you can view this blog as a series of letters, but to me it is much more. And I wish to welcome you on this journey with me.
-Ιάσων
This is the question that permeates my mind as I begin this journey. I've decided to openly write to the world about Christian thought and philosophy. This is a major task for me. Centuries of thinkers and philosophers have already came and went before me. So, how can I, a humble man on the edge of this vast wilderness of ideas, possibly tell you something that you haven't already read or heard before?
Simple.
I can't.
At least that is what my mind answers when I ask myself that question. However, I may surprise you, and myself and develop an idea that is absolutely new and radical, the Spirit may impart on me a bit of wisdom withheld until now. But, this is a big long shot, and I'm not going to put all my money on this possibility.
All I can offer you is insightful commentary and discussion on issues that I and quite possibly you will find interesting, insightful, and maybe even enlightening.
I've named my blog Epistles: Letters of Christian Thought. I wanted to convey to the world a lost art that the earliest Christians used in order to convey their thoughts to their world, the epistle. Yes, the epistle is just the letter, and yes of course you can view this blog as a series of letters, but to me it is much more. And I wish to welcome you on this journey with me.
-Ιάσων
Subscribe to:
Posts (Atom)