This post is for those who are skeptical or curious about the historical reliability of the Gospels (as well as those who might be curious to learn a little more about me).
I’ve tried to keep it concise, readable, and interesting for anyone who had ever pondered such a question.
I’ve never been one to just take what people tell me at face value.
I don’t think it’s really that I’m a skeptic; it’s just that, to me, it seems like a lot of people haven’t really thought through the things they believe very well.
Personally, I can’t really believe people who don’t have a good reason for what they believe, and I’ve always disliked it when people give me the textbook answer rather than a conclusion that they’ve arrived at through careful study and thought.
This post is part of a series. Click the link for Parts 1 & 2.
Last time I introduced you to Herbert’s poem “Love (III),” and invited you into it—to meet the loving Jesus Christ who Herbert would like to introduce you to.
Here I want to draw a few principles from it about God and God’s love. These four principles don’t exhaust the treasure to be found in the poem, but they do help distill its essence.
Hopefully, in doing so, you can carry these principles into your entire life—certainly your worship and prayer life, but not only there! God wants your entire life, from waking to sleeping, to be permeated by his love.
This post is part of a series. To see Part 1, click here.
“Love (III)” is one of my favorite poems because it speaks to the heart of the matter: what does it look like to be loved by God? Composed by George Herbert in the 17th century, it is his most celebrated poem. It also concludes the main section of The Temple, the collection of Herbert’s English poems.
Here is the poem in full (it belongs to the public domain), with the spelling modernized:
This blog post started as a reflection on a poem, but it started to get pretty long.I realized I didn’t want to test everyone’s attention span, so I decided to split it up into a series that will attempt to unfold what love means for those who follow Christ.
Christians talk a lot about love. They claim that God loves them.
One early writer says that God has given Christians a new life because God’s love for them was so strong. Elsewhere, he writes that God’s love is so powerful and large that nothing can overcome or overpower it. Nothing is bigger or stronger than it (Eph 2:4-5; Rom 8:38-39).
Early on the first day of the week, while it was still dark, Mary Magdalene came to the tomb and saw that the stone had been removed from the tomb. So she ran and went to Simon Peter and the other disciple, the one whom Jesus loved, and said to them, “They have taken the Lord out of the tomb, and we do not know where they have laid him.” Then Peter and the other disciple set out and went toward the tomb. The two were running together, but the other disciple outran Peter and reaches the tomb first. He bent down to look in and saw the linen wrappings lying there, but he did not go in. Then Simon Peter came, following him, and went into the tomb. He saw the linen wrappings lying there, and the cloth that had been on Jesus’ head, not lying with the linen wrappings but rolled up in a place by itself. Then the other disciple, who reached the tomb first, also went in, and he saw and believed. (You see, they didn’t yet understand the Scripture that he must rise from the dead.)
Often life seems like a tragedy—pain and suffering with no purpose, no redemption.
If not, then why do we try so hard to convince ourselves otherwise?
Wars, famines, and plagues seem less like the exception and more like the rule. Yet, these concepts are too abstract and distant for us. They happen elsewhere, to other people. Not us.
One of the disciples, the one Jesus loved, was leaning back on Jesus’s chest.
Has anyone ever let you close enough to hear the rhythm of their heartbeat? Perhaps when you were young your mother or father let you rest your head against their chest and listen. Or maybe as a child you and your closest friend would take a break from playing to listen to that mysterious rhythm in each other. Or perhaps a lover opened their heart to you and let you hear that secret song that plays within them.
It’s not often that another person lets you in so close that you can hear their beating heart. In fact, being given the privilege to put your ear against someone’s chest is such a personal and vulnerable display of affection—you could almost say the pulse within them is the sound of their love for you.
I’ve always wondered—in that moment described in the verse above, did John get near enough to hear it? That night, as that group of thirteen friends ate their final meal together, was John able to hear the pulse of Jesus’s heart?
Therefore, we do not lose heart. Though outwardly we are wasting away, yet inwardly we are being renewed day by day. For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all. So we fix our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal.
2 Corinthians 4:16-18
Every year I wait for the plum blossoms. They come when winter loses its chilly grip and the warm kiss of spring begins to wake the lone plum tree in my yard. Soon, its branches are filled with the glory of thousands of pink blossoms, and every time I pass by, the sight of them fills me with joy.
Yet, the blossoms don’t wait around for long. After only a few weeks they’re packed up and gone, and I have another year to wait for them.
Last time we looked at this story in the Gospel of Mark together, we examined how Mark uses the word ischuo with a special significance throughout his Gospel.1
In the very beginning, John the Baptist claims Jesus is the “stronger” one by virtue of the Holy Spirit that empowers him.
Later, in ch. 3, Jesus claims that he is the one who has bound the strong one Beelzebul, implying that Jesus is stronger.Furthermore, Jesus is plundering his house. He goes on to connect this with the Holy Spirit just as John did before: it is not the power of Satan that allows him to do this, but the Holy Spirit of God that he wields and that wields him.
Mark hints in the story of Legion that Jesus is again facing the “strength” of the strong man, Beelzebul. However, Mark dramatically reveals partway through the story that the battle is not like before. Instead of just facing off with one unclean spirit, Jesus is now set against thousands of them. After establishing this, Jesus dispatches them with almost no effort. The power of Beelzebul is so far no match at all for Jesus.
There were two more components of the story that I wanted to look at. In this post we will be looking at one of them, which is the significance of Jesus’ allowing the unclean spirits to enter the herd of pigs and their subsequent drowning in the sea.
I just finished reading Money and Power by Jacques Ellul, the late French sociologist and Christian theologian. Although you can see Ellul’s sociological prowess in the background of his work, I appreciate that throughout the work he thinks primarily from Scripture, with copious quotation of and reflection on biblical texts.
I find Ellul to have a very refreshing and challenging perspective on money. Even though I didn’t always find myself in agreement with his conclusions and argumentation, I consider many of his opinions at least loosely in line with Scripture as a whole, the early church as seen in the New Testament, and the Church Fathers and Mothers.
In the first chapter, Ellul discusses the contemporary monetary and economic paradigms and considers how to approach them from a Christian perspective.
Ellul (writing in the 1950s) sees all the economic systems, the -isms, as problematic. The main issue is that they abstract the money problem. For him, the problem is a matter of the human heart in relation to money. When we abstract money into a global economic system, we lost sight of personal relationship and responsibility.
For a while the idea of money has been bouncing around in my head—and for a number of reasons: I’ve been trying to come to terms with teachings of the Early Church Fathers and Mothers, which is more likely than not to put those of us in the wealthy modern West on edge; I’ve recently watched through the Netflix docu-series Dirty Money, which brings to the fore the abject evil perpetrated by large companies in the U.S. and abroad, all in the name of fulfilling the interests of investors; I recently read the article by the Christian theologian David Bentley Hart, “Three Cheers for Socialism,” and found it incredible provocative and thought-provoking (wherever you put your fealty in terms of economics, I think this article is a must-read, especially for Americans, who are all too often ignorant of political and economic history); I’m disturbed by the flippancy with which many Christians (including myself) pass over Jesus’s hard sayings about wealth and money, and I’m also continuously perturbed by the multiple, often contradictory voices with which Scripture speaks about wealth and money.