Right now I am reading about John Wesley in the book "Wesley and the people we call Methodists." The thing that has fascinated me the most through the beginning of the story is the theological wrestling Wesley is constantly doing. Thankfully with Wesley's Journals being available we can look back and see how things changed over time for him. We get a great picture of the doubts, struggles, and controversy that he dealt with. See it first hand has given me great hope in faith where I am at in my own journey.
When I had heard John Wesley's story before things seemed so clean cut. He started a group at Oxford, it flourished and he worked on acts of piety and charity. The group was mocked. Wesley then later went to Georgia, struggled there, came back and had a awaking experience. With this "heart" faith he then was on fire and preached and worked for God.
That was the story I knew and heard. As I read now it feels like this brief summary does not do the story 10% justice. Wesley's epiphany at Aldersgate does not solve all his problems, it seems as though in some ways it causes more. The experience seems to give him some peace about his faith, but those he looked up to then refused him communion because he still did not have true faith. Wesley struggles with what the marks of a true Christian are. Later he starts going against predestination and the moravians he looked up to. This ends up isolating him and causes large disputes with friends.
What I have taken away from this look so far is much more hopeful than before. Several years ago I heard several friends and Christians talking about Mother Teresa's journal and how it had doubts recorded in it. This troubled my friends and lead them too to question "if the most faithful person in the world doubted than how can it be real?" I end up on the other side of this. If she, and Wesley like her, struggled then God will be with me through any struggles I have.
I must confess that I have never liked studying saints. When working in the Catholic Church people would bring me information on the saints and suggest we teach it. I nodded and smiled, knowing I would not be teaching it. The reason for me was that it always seemed like the saints were so high on a pedestal that it seemed unrealistic to apply it to real life. Without a practical application I feared that this would do more harm to the young faith than good.
While doubts are not necessary to faith, I feel they play a crucial role. Through reading about stories like Wesley I see my doubt more as an encouragement that my faith is active. Essentially the doubt in my life is reflection upon my theology, my life, my understanding of God. This constant wrestle is a beautiful journey that I believe honors God. It allows the Spirit to speak and convict in our lives.
Do not be afraid of doubt, but take it as reminder to engage with God and allow the Spirit to speak to your concern.
Wednesday, December 29, 2010
Monday, December 20, 2010
2 Timothy 2:20-26
Nathan Goldbloom
Seattle Pacific University
Theo 6010
12-2-10
2 Timothy 2:20-26
1) Translation: 20 In an impressive house there are utensils not only of Gold and silver but also of wood and clay, some for special use, some for ordinary. 21 All who cleanse themselves of the things I have mentioned will become special utensils, dedicated and useful to the owner of the house, prepared for every good work. 22 Stay away from youthful passions and instead pursue righteousness, faith, love, and peace, along with those who call on the Lord from a pure heart. 23 Avoid foolish and thoughtless discussions, since you know they produce conflicts. 24 Lord’s servant must not be quarrelsome but kind to everyone, an apt teacher, patient, 25 correcting opponents with gentleness. God may perhaps grant that they will repent and come to know the truth, 26 and that they may escape from the snare of the devil, having been held captive by him to do his will.
2) Big Idea:
Paul explains how we may become useful in all good works to God through the cleansing of wrong teachings, pursuing fruits of the spirit, and doing what God requires with the support of the community of faith.
4) Synthesis:
The first two verses of our pericope are strongly strong connection to the previous. Dr. Wall’s translation makes this point by not separating out the paragraphs and connecting it to verse 19. The utensil analogy is then used to illuminate the previous passage. The previous pericope focuses on the denial of the resurrection and true and false teaching. Placed in this context the analogy would serve to say that those who are God’s (v 19) can become useful in every good work (21b) if the false teaching and practices is cleansed from their life (21a).
One of the more interesting sections of this passage is the structure that is employed at the end by the author. Here we get what seems to be an ABAB form that address what to avoid (A) and then what to pursue instead (B). From the structure it would seem that the two are linked. In the first half we have youthful passions, or epithumia, which can be translated as “lust” or “a craving, a passionate desire.”[1]
Epithumia that we are to avoid is then linked to righteousness, peace, faith, and love. It is possible that Paul is still talking about passion, but is showing what to avoid in passion and then what to pursue. Epithumia is used by Paul before in this same sense when he describes the difference between desires of the flesh and spirit in Gal. 5:17. Love, faith and peace are all listed in Galatians as fruits of the spirit. Just as in Galatians, the results come first from one of our acts. Righteousness, “the act of doing what God requires”[2], is what is required in 2 Timothy, where the guiding act in Gal. 5:16 is “Live by the spirit.”
Paul expands what this means in 2 Timothy by instructing this pursuit to take place within community of believers. The sandwiched position of this verse I believe is by no coincidence as our word for “pure” here is defined as “pertaining to being ritually clean or pure”.[3] This is the same instructions that were used to how to become useful to the “owner of the house” (21b). As a result it appears that this community is to help cleanse one another to become useful to God.
Our ABAB structure reveals its purpose as our second half flows from the first. After being instructed to pursue fruit with community, Paul then addresses what to avoid and pursue within such a community. We are instructed to avoid foolish and thoughtless discussions. The reason supplied is that these produce conflict. Because of what the author suggests we pursue (correcting in Gentleness) I do not believe that it is conflict outright we ought to avoid. The suggested pursuits are then apt teaching, kindness, patience, and correcting in gentleness. Some translations (TNIV) suggest that correcting in Gentleness is actually connected to following verse of God granting opponents to repent. This could make sense in that it may be elaborating upon the patience or kindness that servants of God are called to.
Our final two verses center on correcting opponents and the result if no repentance. The language used suggests here that God has to allow the change (25b). This concept alludes to God hardening hearts at times throughout the Bible.[4] Often in these cases, the individual hardens their own heart and then God keeps them at that point.[5] This would hold true in this case as the false teachers have already chosen the other path and entered into the devil’s trap. In previous letters to Timothy, Paul does not lay out as clearly what the result of the devil’s snare is (1 Timothy 3:6-7). Here the result clearly is doing the devil’s will.
5) Theological reflection: What are the spiritual practices or devotions that source the life of a pastoral leader?
The passage uses an analogy of how to become useful in every good work with God. Paul then proceeds to give two things to avoid and what to pursue instead. These instructions are where we find the application of the analogy used and the spiritual practices to accomplish the goal.
The first spiritual practice is cleansing. We are told of one thing that will lead us to become unclean- youthful passions (22a). Instead we are to do what God requires which will lead to the fruits of the spirit: faith, peace, love. These pursuits flow from the practice of aligning ourselves with what God requires or asks. To accomplish this we must have community that is pure and will help us become so. It is difficult to wash one’s self, that is where we need others to help cleanse us and point us repeatedly back to the fruits of the spirit and God’s way.
This cleansing comes through teaching and honest discussions. Conflict is almost guaranteed to arrive when correcting others, but those cleansing and being cleansed must do so in a gentle manner that will bring others into practicing what God requires.
While I did not want to accept initially that God would harden hearts, it is clear that those who stray from the will need God’s grace to soften their heart. I have experienced this too, only to be freed by God’s grace and those with pure hearts.
[1] K. S. Wuest. Wuest's word studies from the Greek New Testament : For the English reader (2 Ti 2). (Grand Rapids: Eerdmans, 1997).
[2] Louw, J. P., & Nida, E. A. (1996). Vol. 1: Greek-English lexicon of the New Testament : Based on semantic domains (electronic ed. of the 2nd edition.) (88.13). New York: United Bible societies.
[3] Louw, J. P., & Nida, E. A. (1996). Vol. 1: Greek-English lexicon of the New Testament : Based on semantic domains (electronic ed. of the 2nd edition.) (53.29). New York: United Bible societies.
[4] Times God hardened hearts: Ex. 9:12, Deut 2:30, Is. 63:17, Ro. 9:15
[5] Individual hardens first: Pharoah- 8:15, 8:32. Pharisees Mt. 8:17
2 Timothy 2:1-7
Nathan Goldbloom
Seattle Pacific University
Theo 6010
11-23-10
2 Timothy 2:1-7
1) Translation: 1 You then, my child, be strong by the grace that is in Christ Jesus. 2 And pass on the things you and many other witnesses heard from me to faithful people, who will be able to teach others as well. 3 Share the suffering with me like a good soldier of Christ Jesus. 4 No one serving in the army gets entangled in everyday affairs; the soldier’s aim is to please the enlisting officer. 5 Also if anyone competes as an athlete, he will not be crowned except by competing according to the rules. 6 The hardworking farmer must receive the first share of the crop. 7 Think about what I say; for the Lord will give you clarity in everything.
2) Big idea: Timothy is called to pass along Paul’s teachings and to share in the suffering of other Christian brothers. Paul uses three analogies to clarify what it means to share in the suffering.
4) Synthesis
The first verse continues the letters overall theme of Paul passing on his teaching and ministry as he prepares for his eventual departure. Those to be the recipients will be “faithful” people. This term faithful is described more as loyal or trustworthy in this instance.[1] With Paul’s succession in mind this could mean that the term is not necessarily about belief, but trust and loyalty to continue Paul’s specific message.
In verse 3 Paul seems to shift his focus with a series of three analogies using professions to illuminate the key point of Timothy sharing in suffering. The first focus is on the soldier. Paul only uses the term soldier one other occasion, in Phil. 2:25, where he uses the term to give authority/rapport to another minister (Epaphroditus). The term carries the connotation of a person who fights for country and king. Paul is then able to twist these common associations to become a warrior of the “King of Kings”.[2] Wuest translates this verse to mean that Timothy is not sharing the suffering that other brothers are. He arrives at this conclusion because of the preposition “sun”.[3] This is supported by many translations (NASB, TNIV) while the NRSV stays general enough to broaden the application. The urging to remain strong in verse 1 seems to support Wuest’s translation as Timothy needs the encouragement. Paul may be reminding him to “carry his cross”(Lk. 14:27).
The soldier does not become caught up in everyday affairs and pleases the enlisting officer. The term Louw Nida gives two possible definitions: one as a “commanding officer” and the other as an enlisting officer. It is possible that the army would not be structured the same way and the enlisting officer would be the commander of a group unlike today. The choice of enlisting officer is interesting. Which alludes to Paul as the teacher and one who spread the news. This would continue his focus on his departing legacy. The other possibility is that the enlisting officer would be seen as God if translated or similar to commanding officer. Word study[4] and commentary[5] however translate the word stratologeo to mean “enlist one as a soldier”.
The second analogy uses a competition and an “athlete”. Even though an athlete struggles and suffers they too must remain faithful to rules and instructions, or there is no crown. The word choice here is another rare one for Paul. The only other time he uses athlete is in 1 Cor. 9:24-27 when talking about self control, hard work, and focusing on the goal. Both passages focus on the struggle and adherence to the rules as not to be disqualified.
The final analogy utilizes a farm worker. This is a familiar profession to biblical parables and analogies.[6] As flowing from the “Fall” in Gen. 3:7 where the man’s toil becomes the field work. Here Paul correlates the hard work to the reward of the harvest and the first share. This is likely an encouragement tied back to verse 1, to continue to stay strong even though suffering.
5) Theological Interpretation: Where does the young pastor find role models and mentors and what are the qualities of good ones?
Through the course of the passage Paul outlines seven different qualities for those who are passing on and teaching others. The first of these things that a mentor or guide is to have is skill to teach. Teaching is crucial to the mentor. If they are to pass on wisdom and experienced then communicating effectively is a key quality.
Sharing in suffering (3) is another crucial role of the mentor. What this means in a mentorship is that the leader is genuine and open with the struggles. If a mentor hides the doubts and difficulties then it limits what the apprentice can learn and glean. It also limits the bond in Christ that is possible. They also must be empathetic and compassionate to the suffering in others.
Not stressing the small things is another great attribute. When I have mentored students, I have seen the negative effect of being preoccupied with the daily affairs. I often miss the prayers, struggles, and cries for help when I am focused on the everyday stresses and tasks.
As a result of not being distracted and seeing the bigger picture, the next quality is to please God. The mentor needs to be a person who finds strength in Christ (1) and as a result of this faith and prayer they will see the larger picture or have clarity (7).
One of the major themes that Paul has in the Pastoral Epistles is sound teaching. This can be seen in the call for a mentor that follows the rules. If a mentor is teaching bad habits, or doctrine, then they are leading astray, rather than to God.
The mentor also should be hard working. With few workers (Matt 9:37) the worker needs to be dedicated. Teaching good things by demonstrating conviction and dedication the mentor can pass on the faith through their actions.
Where to find such a mentor though? I think Paul answers this in the bookends of verse 1 and 7. The first verse stresses staying strong in Jesus. Prayer and following Jesus will give those necessary mentors. Through that prayer God will give that clarity of when to mentor or accept guidance from a pastor.
[1] Louw, J. P., & Nida, E. A. (1996). Vol. 1: Greek-English lexicon of the New Testament : Based on semantic domains (electronic ed. of the 2nd edition.) (31.78). New York: United Bible societies.
[2] K. S. Wuest. Wuest's word studies from the Greek New Testament : For the English reader (2 Ti 2). (Grand Rapids: Eerdmans, 1997).
[3] Ibid.
[4] Ibid.
[5] Walvoord, J. F., Zuck, R. B., & Dallas Theological Seminary. (1983-). The Bible Knowledge Commentary: An Exposition of the Scriptures. Wheaton, IL: Victor Books.
[6] Matt 9:38, 13:24; Mark 4:14; Luke 17:7
Monday, December 6, 2010
1 Timothy 5: 1-16
Nathan Goldbloom
Seattle Pacific University
Theo 6010
11-18-10
1 Timothy 5:1-16
1) Translation:
1 Do not speak to an older man harshly, but appeal to him as a father, to younger men as brothers, 2 to older women as mothers, to younger women as sisters, with complete purity.
3 Care for widows who are truly in need. 4 But if a particular widow has children or grandchildren, they should first learn to put their religion into practice by caring for their own household and make some repayment to their parents; for this is pleasing in God’s sight. 5 The widow, if truly needy and completely on her own, has put her hope in God and continues in her pleas and prayers night and day. 6 But the widow who lives luxuriously is dead even while she lives. 7 Instruct these things so that they may be above reproach. 8 Especially if someone does not take care of a member of their household, they have denied their faith and is worse than an unbeliever.
9 No widow should be put on the list unless she is older than sixty, the wife of one husband, 10 and has a reputation for good works — she has raised children, practiced hospitality, washed the feet of believers, helped those during difficult times, accompanied by all kinds of good works. 11 But, do not put younger widows on the list, for when they are overcome with sexual desire, they will chose to marry 12 and so incur judgment on themselves for breaking their prior confession of faith. 13 Besides that, going around from house to house they learn to be lazy, and not only lazy, but gossips and busybodies, saying things that they shouldn't
14 Therefore, I prefer that younger widows marry, raise children and manage their households, in order to give the adversary no occasion to slander us; 15 for some have already turned away to follow Satan.16 If any believing woman has relatives who are widows, let her help them. The church should not be burdened, so that it may help the widows who are truly in need.
2) Thesis: Paul calls households, church and biological, to fulfill their religions duty and stay above reproach with international care from truly needy widows.
4) Synthesis:
The passage opens with a primer on how to address and relate to those within the church, and presumably the broader community. Paul utilizes the household imagery immediately by changing how we look at one another by using familial relations- father, mother, brother, and sister. This language is also used by Christians throughout the NT.[1] Throughout the periscope the question rests on who is supposed to care for widows.
Widows are a part of a holy triad of marginalized that are referenced used throughout the Bible.[2] An example of this holy triad seen and explored in Deuteronomy 10:12-20. The importance of this triad is solidified in our passage in verse 8. Paul again uses the word “household,” followed with harsh spiritual language used for those who fail to care for a member of that home. This ties to the tension of where primary care resides, yet the new dimension of spiritual language seems to point that where ever the responsibility lies it is a matter of faith.
Verses 9-16 then detail out a program that is created to aid the truly needy widows. The words translated for “put on a list” is katalego.[3] This is the only place where it is translated as such, which hints the uniqueness of what Paul is outlining here. The list of requirements Paul gives outline those who are worthy of church support. Paul though goes into detail on only one, the age of the widow. The reason for not including a young widow is explained, but centers on the struggles of faith that could result: breaking of a “prior confession of faith” if the enrolled and then choose to marry. Is this a commitment that has to be made to enroll or is there a larger faith issue? It is possible that the program in place could cause the woman to compromise her faith by becoming idle (12-13). Marrying seems to give a purpose and focus that keeps idleness away (14). Another possibility is that the negative results (14d) are not to the individual women, but for the community and so the solution Paul offers is in line with women being agents of God’s redemption as seen in 1 Timothy 2:9-12.
5) Theological reflection:
The theological question we were assigned does not adequately address the questions that this passage raises for me. As a result I will attempt to address the following pastoral issue: 1) What is the church and family’s role in caring for the needy?
The first issue with defining the role for the family and the church is clarifying when Paul is using the household as a symbol or as literal. Throughout the passage we see the shift from one to the other.
It is first the family’s responsibility to care for the poor (4). This is done to give family members a chance to live out their faith(4), repay their parents(4), and to not burden the church (16). In a sense this is still the church’s responsibility, but the first opportunity goes to those in close relation. By passing up caring for those that God has placed in their sphere the person becomes worse than an unbeliever. The reason for the distinction is that an unbeliever has not accepted the truth, while the believer has, but does not back it up with their words. The result will be like those described in Matt 7:21-28. Jesus stresses that we must “do” the will of the father. If not then he will not know us in the afterlife. It will be easier for those who are ignorant of the law, than for those who ignore it.
In this passage Paul does not separate the physical and spiritual. The physical actions of the young widows cause spiritual slander (14), and living luxuriously causes spiritual death (6). In my experience of church ministry, the physical needs may be met by the modern family, but the spiritual needs are given over completely to the church. Does the family have the same responsibility to spiritual needs as physical?
Verse 4 seems to confirm the familial responsibility to spiritual as well. When caring for a family member it is a “religious duty” and “pleasing to God.” The consequence also stays in the spiritual language as failure makes someone worse than an “unbeliever”. These sign posts point to spiritual care of widows, and poor, are first the response of the family.
The larger church becomes responsible when there is no family, or the family has failed their religious duty. This must come with one caveat, the church is a family also. Paul is making the case that families are primarily responsible to one another, but he opens this discussion with how we are to speak to others as “fathers, sons, mothers, and sisters”. With this context it feels as though we have a tension that Paul is trying to rebalance for the community. By restructuring he frees up servants to help with those who have no resources and relationships, rather than overloading or misdirecting resources.
In the end I think Paul is trying to avoid getting to a point where many churches are today. The church always has a part to play in caring for those in need, but when families are present they should be the first to take up the torch.
[1] Christians addressing one another with familial titles: Rom. 1:13, Jas 1:2, 1 Peter 5:9, 1 Jn. 3:13, Rev. 1:9
[2] David Leong, Seattle Pacific University. Thursday September 9th 2010.
[3] Louw, J. P., & Nida, E. A. (1996). Vol. 1: Greek-English lexicon of the New Testament : Based on semantic domains (electronic ed. of the 2nd edition.) (33.44). New York: United Bible societies.
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