Needless to say, I have not had much time for posting. I hope to begin again next week.
Tuesday, October 21, 2008
Update ... of sorts
A ministry focused 21 day trip (3,400 miles, 10 congregations), and now I am suffering with severe head cold and chest congestion.
Thursday, September 04, 2008
NLT Study Bible - Review 1
I want to thank Laura Bartlett and Mark Taylor for sending me a review copy of the NLT Study Bible (NLTSB). My review will actually take several posts. This first post will look at the physical aspects of the book, typography, arrangement, layout, etc. Later posts will look in detail at the content in the study notes and reference tools. At this early stage I am impressed with what the NLTSB offers students of the Bible.
1. Physical Characteristics
Overall, I am impressed with the physical setup of NLTSB. The size of NLTSB clearly indicates it is a study Bible, and so it will not be one to carry around. That is to be expected; I compared it to a regular on my shelf, the Concordia Self-Study Bible (CSSB), which is identical in size and weight. The binding seems to be good for this size book, but it will remain to be seen how well it holds up under regular use.
The font choices are pleasing. Sometimes in study Bibles the text size is too small for both the Scripture text and the footnotes because the editors want to cram so much in a limited space. Not so with NLTSB, which appears to use a heavier weight of the fonts (than CSSB) which makes both sets of texts readable even at the smaller size. The negative of such a choice is that there is bleed-through from the other side of the page (note intro page to Joshua, p. 372), but no more so than CSSB. For my use I prefer what NLTSB has done with the font choices. I like that the Scripture text is serif, and the study notes are sans serif which makes both readable but distinguishable. Well done!
The placement of the cross-references, on the center binding, left something to be desired. I tend to like them on the outside of the page but then that relegates the Scripture text to an inner portion near the binding. There probably is not an easy usable system for those.
2. Front Matter
The Table of Contents is good, font choice and size. But I found it a little disconcerting that a little is left at the top of the next page. I would have preferred to have the Intro material (10 lines below word Contents) as one line, and then used the extra space to give the entire Old Testament and New Testament items. The introduction to the NLTSB is excellent, but can only be appreciated when actually looking at the portions in the study Bible. How to Study the Bible with the NLT Study Bible provides a quick introduction to study techniques, all very helpful for new students.
The NLTSB Master Timeline is excellent, giving all significant events from 4,000 BC to AD 330. Including the post New Testament era is perhaps the best study help for students, new and old. Too often we lose sight of the connection between the New Testament and the Early Church. This timeline bridges the gap nicely. Well done! The Overview Maps are a good idea, but with only two, they are too selective in time to be good overview maps - what names are to be used? Given the constraints, this is probably as good as can be expected. See my other very favorable comments about Maps in NLTSB.
It was nice to see the Contributors listed right after the Study Bible segments. Then when the NLT is introduced, the translators are listed immediately following. Good approach for both. One surprise, but very welcome feature, was the table noting Ancient Texts and Archaeology (pp. 8-10). It is especially helpful because it includes dates, sources, and Old Testament parallels. This will prove beneficial for longer term study and reference. Certainly the Old Testament has the most to gain by such tools, but it was surprising that a similar table was not included for the New Testament.
3. Study Features
The NLT Study Bible Features Guide (pp. A8-A9) provide a helpful introduction to each of the features mentioned. However, the actual pages in the study Bible are better than this overview shows. I had seen the features online, and in the seminar, but they do not do justice until you actually open the study Bible to a Book Introduction. The physical layout is superb. The map is well placed and is the right size with corresponding caption that gives map references to place names in the current book under study. The Timeline on the far-right column provides the appropriate information to place everything in historical context. The barebones Outline offers another aid in gathering information quick. Setting and Summary round out the typical first glance (two-page spread) of the book, with some books requiring more information in each, which pushes these to the next (i.e. Jeremiah, pp. 1204-5). This two-page introduction for the first encounter with a book is excellent, far better than the samples and demos indicated. For someone new to the book, this provides significant detail in a compact way.
The other book introductory material fills gaps in the first two-page view. Author, Date, and Other Historical Issues and Meaning and Message are typical of all study Bibles, so I would have expected such. They seem well placed and sufficiently abbreviated so as not to overwhelm the student. But the other three features that set this study Bible apart are the Chronology Articles, Epigraphs, and Further Reading. The Chronology Articles (i.e.2 Kings p. 649) are extremely helpful in the lesser known historical books (among many lay students). Even for experienced students of the Word, a simple refresher on the chronology is a welcome treat. When I first learned that there would be epigraphs I almost cringed because unless great care is taken, these often become nothing more than worked over devotional mush. So far in my use of the NLTSB I have found the Epigraphs to be high quality, insightful, and theologically significant. Well done to the editors for choosing appropriate quotes!
Theme Notes, Person Profiles, and Cross-reference Systems are standard fair for study Bibles. NLTSB does a workable job, except I was disappointed in the number of cross-references. I expected to see many more. The CSSB offers significantly more references. For a student, cross-references can be the most valuable tool for long term, in depth study; granted, a complete/exhaustive concordance will fill that need. But the NLTSB seems to be inadequate at this point. Note: I am not referring to whether the actual cross-references are good choices, only on the lack of extensive cross-references.
4. After Matters
The NLTSB Reading Plan follows many study Bibles, but with one welcome twist. The introductory matter for each book is included as a separate reading item. This helps in reading in an informed way, and as a refresher for the next time through the reading plan. The only caution is for everyone to realize that the introductory material is not Bible Reading Plan, but a Study Bible Reading Plan, subtle, but important distinction.
Dictionary and Index of Hebrew and Greek Word Studies (pp. 2215-2226) offers a good starting point for investigating the original language texts. There are approximately 200 words that are annotated in this section. Again, I am not commenting on the content, but the presence of this tool. Especially helpful for new students are the guidelines and cautions about fallacies when studying the Bible (pp. 2215-2216). These words are then linked to Strong’s Numbers for reference to more advanced study. Also, in the cross-references in the Biblical text, each of these is noted and then linked to the next (major) occurrence of the word in the chain. A fine tool that could lead to further in depth study.
The Subject Index is helpful because it includes the reference tools in the lists with a two level division (sub divisions of each major word). The reference provides both the Biblical text and the page number. It is very helpful to have the PROFILE identified in the lists, for easy refreshing of memory on a person. Likewise, map references are included that avoids another index, the Map Index, found in many study Bibles.
The NLT Dictionary/Concordance blends two tools into a serviceable reference for someone wanting a summary view of the word. Again, the references are not extensive, but sufficient to get a sense of how it used in various contexts. After each word (non-people, non-place names) the words are identified according to English usage, noun, verb, adjective, adverb. For more advanced students this should not be necessary, although I found seminary students 25 years ago who couldn’t identify parts of speech, but for new students, this is another minor, but helpful aid in studying the Bible.
5. Maps and Timelines
For my use and preparation for classes, maps and timelines are critical. Maps can make or break a study Bible. I was pleasantly surprised by the maps in NLTSB, both the color maps at the end and the black and white maps throughout the text. I realize that the maps were made for the NLT1 and revised for NLTse, but it still impacts how they are used in this study Bible.
Color maps present some unique challenges that few Bible publishers get right. NLTSB offers the best color maps I have seen. The color combinations are not so overwhelming to the eye, and they do not overpower the text. The font choices for the maps is ideal because they are clear and readable even at a quick glance. The only minor exception is the blue font against a green or dark brown background (i.e. Jabbok River on map 1). The “direction of View” inset at the top of most maps is very helpful especially when the map itself shows only a portion of a larger area of interest. These are some of the most readable and usable maps I have encountered. Well-done.
The black and white maps maintain a readable format, thus being useful for glances in reference. I think it is very positive to have a map at the beginning of every book with a historical background. Another positive feature of these book maps is the references to places in the text. Again, well-done!
The timelines throughout the NLTSB make this another strong feature in a study Bible. I particularly like that the timeline ultimately extends to the Council of Nicea (p. 2203). This gives an excellent framework to put the New Testament authors and events as well as the Apostolic Fathers and Early Church Fathers. Most study Bibles ignore the importance of this feature; I am happy to see what NLTSB provides in this.
6. Conclusion - so far
Overall, this is the best study Bible I have used in terms of layout, design, and usefulness. From the standpoint of these features alone, this study Bible ranks as one of the best study Bibles I have ever used. Even the paucity of cross-references, while regrettable, does not detract from this conclusion. Granted, I have not yet begun an evaluation of the content of these tools, but first impressions have me recommending the study Bible as a valuable tool for learning and growing in the understanding of the Word of God. Thus, while I highly recommend the NLTSB from a design/layout perspective, this does not reflect any final evaluation and recommendation of the Study Bible.
The approach and features of the NLTSB reflect careful thought and planning on the part of the Study Bible team. They demonstrate concern for the average Bible reader who wants to know more, but does not know how to do that. They definitely have improved many features from previous study Bibles. Well done!
1. Physical Characteristics
Overall, I am impressed with the physical setup of NLTSB. The size of NLTSB clearly indicates it is a study Bible, and so it will not be one to carry around. That is to be expected; I compared it to a regular on my shelf, the Concordia Self-Study Bible (CSSB), which is identical in size and weight. The binding seems to be good for this size book, but it will remain to be seen how well it holds up under regular use.
The font choices are pleasing. Sometimes in study Bibles the text size is too small for both the Scripture text and the footnotes because the editors want to cram so much in a limited space. Not so with NLTSB, which appears to use a heavier weight of the fonts (than CSSB) which makes both sets of texts readable even at the smaller size. The negative of such a choice is that there is bleed-through from the other side of the page (note intro page to Joshua, p. 372), but no more so than CSSB. For my use I prefer what NLTSB has done with the font choices. I like that the Scripture text is serif, and the study notes are sans serif which makes both readable but distinguishable. Well done!
Normally I prefer a single-column for Scripture text, but in a study Bible the two column format works well. For the introductory articles (NLT, Old Testament, New testament) NLTSB uses three columns, which I do not like. I think the two-column option is better use of space and for readability.
The placement of the cross-references, on the center binding, left something to be desired. I tend to like them on the outside of the page but then that relegates the Scripture text to an inner portion near the binding. There probably is not an easy usable system for those.
2. Front Matter
The Table of Contents is good, font choice and size. But I found it a little disconcerting that a little is left at the top of the next page. I would have preferred to have the Intro material (10 lines below word Contents) as one line, and then used the extra space to give the entire Old Testament and New Testament items. The introduction to the NLTSB is excellent, but can only be appreciated when actually looking at the portions in the study Bible. How to Study the Bible with the NLT Study Bible provides a quick introduction to study techniques, all very helpful for new students.
The NLTSB Master Timeline is excellent, giving all significant events from 4,000 BC to AD 330. Including the post New Testament era is perhaps the best study help for students, new and old. Too often we lose sight of the connection between the New Testament and the Early Church. This timeline bridges the gap nicely. Well done! The Overview Maps are a good idea, but with only two, they are too selective in time to be good overview maps - what names are to be used? Given the constraints, this is probably as good as can be expected. See my other very favorable comments about Maps in NLTSB.
It was nice to see the Contributors listed right after the Study Bible segments. Then when the NLT is introduced, the translators are listed immediately following. Good approach for both. One surprise, but very welcome feature, was the table noting Ancient Texts and Archaeology (pp. 8-10). It is especially helpful because it includes dates, sources, and Old Testament parallels. This will prove beneficial for longer term study and reference. Certainly the Old Testament has the most to gain by such tools, but it was surprising that a similar table was not included for the New Testament.
3. Study Features
The NLT Study Bible Features Guide (pp. A8-A9) provide a helpful introduction to each of the features mentioned. However, the actual pages in the study Bible are better than this overview shows. I had seen the features online, and in the seminar, but they do not do justice until you actually open the study Bible to a Book Introduction. The physical layout is superb. The map is well placed and is the right size with corresponding caption that gives map references to place names in the current book under study. The Timeline on the far-right column provides the appropriate information to place everything in historical context. The barebones Outline offers another aid in gathering information quick. Setting and Summary round out the typical first glance (two-page spread) of the book, with some books requiring more information in each, which pushes these to the next (i.e. Jeremiah, pp. 1204-5). This two-page introduction for the first encounter with a book is excellent, far better than the samples and demos indicated. For someone new to the book, this provides significant detail in a compact way.
The other book introductory material fills gaps in the first two-page view. Author, Date, and Other Historical Issues and Meaning and Message are typical of all study Bibles, so I would have expected such. They seem well placed and sufficiently abbreviated so as not to overwhelm the student. But the other three features that set this study Bible apart are the Chronology Articles, Epigraphs, and Further Reading. The Chronology Articles (i.e.2 Kings p. 649) are extremely helpful in the lesser known historical books (among many lay students). Even for experienced students of the Word, a simple refresher on the chronology is a welcome treat. When I first learned that there would be epigraphs I almost cringed because unless great care is taken, these often become nothing more than worked over devotional mush. So far in my use of the NLTSB I have found the Epigraphs to be high quality, insightful, and theologically significant. Well done to the editors for choosing appropriate quotes!
Further Reading is another fine addition for a study Bible. Because of its abbreviated nature, however, Further Reading is very selective. This can lead in several directions, the most recent commentaries/studies, only ancient commentaries, or obscure authors. NLTSB settled for the most recent commentaries, and of those, the editors chose solid works. Nevertheless it would have been nice to see solid works that have stood the test of time (i.e. Luther’s 8-vol. Work on Genesis, Chrysostom, etc.). Alas, NLTSB cannot contain everything. But at least those referenced works can point the student to even further reading beyond Further Reading.
Theme Notes, Person Profiles, and Cross-reference Systems are standard fair for study Bibles. NLTSB does a workable job, except I was disappointed in the number of cross-references. I expected to see many more. The CSSB offers significantly more references. For a student, cross-references can be the most valuable tool for long term, in depth study; granted, a complete/exhaustive concordance will fill that need. But the NLTSB seems to be inadequate at this point. Note: I am not referring to whether the actual cross-references are good choices, only on the lack of extensive cross-references.
4. After Matters
The NLTSB Reading Plan follows many study Bibles, but with one welcome twist. The introductory matter for each book is included as a separate reading item. This helps in reading in an informed way, and as a refresher for the next time through the reading plan. The only caution is for everyone to realize that the introductory material is not Bible Reading Plan, but a Study Bible Reading Plan, subtle, but important distinction.
Dictionary and Index of Hebrew and Greek Word Studies (pp. 2215-2226) offers a good starting point for investigating the original language texts. There are approximately 200 words that are annotated in this section. Again, I am not commenting on the content, but the presence of this tool. Especially helpful for new students are the guidelines and cautions about fallacies when studying the Bible (pp. 2215-2216). These words are then linked to Strong’s Numbers for reference to more advanced study. Also, in the cross-references in the Biblical text, each of these is noted and then linked to the next (major) occurrence of the word in the chain. A fine tool that could lead to further in depth study.
The Subject Index is helpful because it includes the reference tools in the lists with a two level division (sub divisions of each major word). The reference provides both the Biblical text and the page number. It is very helpful to have the PROFILE identified in the lists, for easy refreshing of memory on a person. Likewise, map references are included that avoids another index, the Map Index, found in many study Bibles.
The NLT Dictionary/Concordance blends two tools into a serviceable reference for someone wanting a summary view of the word. Again, the references are not extensive, but sufficient to get a sense of how it used in various contexts. After each word (non-people, non-place names) the words are identified according to English usage, noun, verb, adjective, adverb. For more advanced students this should not be necessary, although I found seminary students 25 years ago who couldn’t identify parts of speech, but for new students, this is another minor, but helpful aid in studying the Bible.
5. Maps and Timelines
For my use and preparation for classes, maps and timelines are critical. Maps can make or break a study Bible. I was pleasantly surprised by the maps in NLTSB, both the color maps at the end and the black and white maps throughout the text. I realize that the maps were made for the NLT1 and revised for NLTse, but it still impacts how they are used in this study Bible.
Color maps present some unique challenges that few Bible publishers get right. NLTSB offers the best color maps I have seen. The color combinations are not so overwhelming to the eye, and they do not overpower the text. The font choices for the maps is ideal because they are clear and readable even at a quick glance. The only minor exception is the blue font against a green or dark brown background (i.e. Jabbok River on map 1). The “direction of View” inset at the top of most maps is very helpful especially when the map itself shows only a portion of a larger area of interest. These are some of the most readable and usable maps I have encountered. Well-done.
The black and white maps maintain a readable format, thus being useful for glances in reference. I think it is very positive to have a map at the beginning of every book with a historical background. Another positive feature of these book maps is the references to places in the text. Again, well-done!
The timelines throughout the NLTSB make this another strong feature in a study Bible. I particularly like that the timeline ultimately extends to the Council of Nicea (p. 2203). This gives an excellent framework to put the New Testament authors and events as well as the Apostolic Fathers and Early Church Fathers. Most study Bibles ignore the importance of this feature; I am happy to see what NLTSB provides in this.
6. Conclusion - so far
Overall, this is the best study Bible I have used in terms of layout, design, and usefulness. From the standpoint of these features alone, this study Bible ranks as one of the best study Bibles I have ever used. Even the paucity of cross-references, while regrettable, does not detract from this conclusion. Granted, I have not yet begun an evaluation of the content of these tools, but first impressions have me recommending the study Bible as a valuable tool for learning and growing in the understanding of the Word of God. Thus, while I highly recommend the NLTSB from a design/layout perspective, this does not reflect any final evaluation and recommendation of the Study Bible.
If I have misunderstood some feature or characteristic or overlooked something, I would appreciate any feedback so I can update this.
The approach and features of the NLTSB reflect careful thought and planning on the part of the Study Bible team. They demonstrate concern for the average Bible reader who wants to know more, but does not know how to do that. They definitely have improved many features from previous study Bibles. Well done!
Rich Shields
President, American Lutheran Theological Seminary (AALC)
Wednesday, August 06, 2008
How do I teach Bible study?
I have found that many who think they know a lot about the Bible really do not know how to study it; they know "catechism" answers or Sunday School answers: "I don't know but the answer must be Jesus, grace, or heaven" - but they don't know how to wrestle with the text. They want someone to give them the answer.
To move people beyond that shallow approach I use a method similar to what my NT Professor, Robert Hoerber, used in his classes at Concordia Seminary, St. Louis. He took us through the Biblical material using leading questions to get us into the text itself. Such Bible study encourages regular use of the Bible, rather than relying on a study book. I have outlined an initial Bible study curriculum for a congregation that builds on that approach.
I start with a "Basics of the Christian Faith" class following the outline of Luther's Catechism; this Bible study usually takes 20-26 weeks depending on class discussion - and I allow any question. The handouts list only Bible verses, so that we are forced to look up the Biblical text, which we then discuss. That process does two things: 1) it gets them familiar with the Bible and 2) it gives them confidence in finding passages. Many of the people who have gone through this course have no Christian background and do not even know why there are large numbers (chapters) and the raised numbers (verses) in the text.
Then, as a follow-on to the Basics class, I developed a 12 week course, "How to Study and Understand the Bible". The basic idea is to cover proper principles of interpretation. An excellent additional resource is the book by David Kuske (see Resources at the end). Again, my study primarily uses an outline form with Biblical references only. I introduce the students to aids to Bible study, such as concordances, atlases, word studies, etc.
These two courses are followed by two Bible studies I wrote (back in 1991 based on LifeLight model) that complement one another and build upon the knowledge of the previous two: "Old Testament Survey" (covering ~60% of the Old Testament) and "New Testament Survey" (covering most of the New Testament). Each Bible study is a 12 week course, ~40 pages in length. The study pages have Bible references for daily readings and questions related to those texts - nothing else. Prior to the class meeting each participant reads the assigned Biblical texts and answers three pages of questions for the week. They have to read the text in order to answer the questions; there are no short cuts. This type of Bible study is very intense because there are Biblical readings/questions everyday. These two survey classes give them the sense of the themes, unity, theology, and direction of God's revelation (and both are very Christo-centric studies!). Added benefits are that they develop confidence in their own ability to participate fully in Bible study, and that they develop a regular Bible study time in their daily lives.
These four courses form the foundation for more detailed Bible study, specifically concentrating on individual books of the Bible.
When we study the actual books of the Bible, I seldom use a handout, unless there is a specific need (for instance, a table form that the people fill out for the churches in Revelation 2-3 or the plagues in Exodus 6-10). That is, we use the text and work through it. My own study notes range anywhere from 75 pages single spaced for a smaller book like Ephesians to 100-200 pages for Genesis, Exodus, Psalms, Matthew, John, Romans, Revelation...
Again, I allow any kind of question, if it's related to the text in some way, which causes the people to think through the text and its meaning, and ultimately its application. If they don't ask questions, I do! But I don't always answer right away. I will typically respond with "How would we go about finding the answer?" - not referring to the location in the Bible, but the method of study (cross-references, concordance, dictionary, atlas, etc.). Then we work through it. Such Bible study encourages personal study and growth.
So my goal for Bible study is two-fold: 1) force everyone into the text itself, and 2) question them, so that they begin to use the tools, or point to the tools that will aid them in understanding the text.
Additional Resources:
Reading the New Testament for Understanding, Robert Hoerber (CPH)
Biblical Interpretation: The Only Right Way by David Kuske (NPH)
LifeLight Series (CPH)
Teaching Bible Classes: A Top Priority by Eldor Haake
Reading the Bible with Understanding by Lane Burgland (CPH)
To move people beyond that shallow approach I use a method similar to what my NT Professor, Robert Hoerber, used in his classes at Concordia Seminary, St. Louis. He took us through the Biblical material using leading questions to get us into the text itself. Such Bible study encourages regular use of the Bible, rather than relying on a study book. I have outlined an initial Bible study curriculum for a congregation that builds on that approach.
I start with a "Basics of the Christian Faith" class following the outline of Luther's Catechism; this Bible study usually takes 20-26 weeks depending on class discussion - and I allow any question. The handouts list only Bible verses, so that we are forced to look up the Biblical text, which we then discuss. That process does two things: 1) it gets them familiar with the Bible and 2) it gives them confidence in finding passages. Many of the people who have gone through this course have no Christian background and do not even know why there are large numbers (chapters) and the raised numbers (verses) in the text.
Then, as a follow-on to the Basics class, I developed a 12 week course, "How to Study and Understand the Bible". The basic idea is to cover proper principles of interpretation. An excellent additional resource is the book by David Kuske (see Resources at the end). Again, my study primarily uses an outline form with Biblical references only. I introduce the students to aids to Bible study, such as concordances, atlases, word studies, etc.
These two courses are followed by two Bible studies I wrote (back in 1991 based on LifeLight model) that complement one another and build upon the knowledge of the previous two: "Old Testament Survey" (covering ~60% of the Old Testament) and "New Testament Survey" (covering most of the New Testament). Each Bible study is a 12 week course, ~40 pages in length. The study pages have Bible references for daily readings and questions related to those texts - nothing else. Prior to the class meeting each participant reads the assigned Biblical texts and answers three pages of questions for the week. They have to read the text in order to answer the questions; there are no short cuts. This type of Bible study is very intense because there are Biblical readings/questions everyday. These two survey classes give them the sense of the themes, unity, theology, and direction of God's revelation (and both are very Christo-centric studies!). Added benefits are that they develop confidence in their own ability to participate fully in Bible study, and that they develop a regular Bible study time in their daily lives.
These four courses form the foundation for more detailed Bible study, specifically concentrating on individual books of the Bible.
When we study the actual books of the Bible, I seldom use a handout, unless there is a specific need (for instance, a table form that the people fill out for the churches in Revelation 2-3 or the plagues in Exodus 6-10). That is, we use the text and work through it. My own study notes range anywhere from 75 pages single spaced for a smaller book like Ephesians to 100-200 pages for Genesis, Exodus, Psalms, Matthew, John, Romans, Revelation...
Again, I allow any kind of question, if it's related to the text in some way, which causes the people to think through the text and its meaning, and ultimately its application. If they don't ask questions, I do! But I don't always answer right away. I will typically respond with "How would we go about finding the answer?" - not referring to the location in the Bible, but the method of study (cross-references, concordance, dictionary, atlas, etc.). Then we work through it. Such Bible study encourages personal study and growth.
So my goal for Bible study is two-fold: 1) force everyone into the text itself, and 2) question them, so that they begin to use the tools, or point to the tools that will aid them in understanding the text.
Additional Resources:
Reading the New Testament for Understanding, Robert Hoerber (CPH)
Biblical Interpretation: The Only Right Way by David Kuske (NPH)
LifeLight Series (CPH)
Teaching Bible Classes: A Top Priority by Eldor Haake
Reading the Bible with Understanding by Lane Burgland (CPH)
Tuesday, August 05, 2008
Does Doctrine Matter?
Francis Pieper offered some guidelines to examine doctrine (teachings of the Bible), Christian Dogmatics. The Fundamental Doctrines distinguish Christians from non-Christians. Secondary Doctrines flow from the Fundamental Doctrines,a nd distinguish one Christian group from another.
Fundamental Doctrines (essential to faith)
A person is saved by God’s grace alone, by what Christ has done alone, and is received by faith alone. Therefore, saving faith includes:
1. Knowledge of sin and the consequences (eternal damnation)
2. Knowledge of the Person of Christ (true God and true Man)
3. Knowledge of the Work of Christ (redemption)
4. Faith in the Word of Christ (faith accepts the forgiveness of sins offered by the Word)
5. Acceptance of the bodily resurrection of the dead and eternal life
6. Belief in the Triune God as revealed in the Bible
Secondary Doctrines (supporting faith)
The secondary doctrines are important. Denial of these can lead to serious problems with the fundamental doctrines. Often there is a felicitous inconsistency, that is, someone believes in a wrong teaching regarding these secondary doctrines but still has faith in God’s grace through Christ. Secondary doctrines include:
1. Baptism
2. Lord’s Supper
3. Communication of Attributes (divine and human in the Person of Christ)
Non-fundamental doctrines (serving faith)
These Scriptural truths are neither the foundation of faith nor the object of faith, but these are doctrines which should and do concern the Christian. Denial of these non-fundamental doctrines may endanger faith. Non-fundamental doctrines include:
1. End times theology
2. Angels
3. Pastors (only men may serve)
Open Questions
Scripture leaves many issues untouched. Therefore, we cannot elevate a statement to doctrine unless Scripture clearly addresses the issue. Open questions include:
1. How did sin originate?
2. How is the soul created?
3. Crux Theologorum (why are some saved and not others)
4. Worship practices (as long as they do not contradict nor detract from established doctrines)
5. Role of women in the church (i.e. Voters’ assembly)
Fundamental Doctrines (essential to faith)
A person is saved by God’s grace alone, by what Christ has done alone, and is received by faith alone. Therefore, saving faith includes:
1. Knowledge of sin and the consequences (eternal damnation)
2. Knowledge of the Person of Christ (true God and true Man)
3. Knowledge of the Work of Christ (redemption)
4. Faith in the Word of Christ (faith accepts the forgiveness of sins offered by the Word)
5. Acceptance of the bodily resurrection of the dead and eternal life
6. Belief in the Triune God as revealed in the Bible
Secondary Doctrines (supporting faith)
The secondary doctrines are important. Denial of these can lead to serious problems with the fundamental doctrines. Often there is a felicitous inconsistency, that is, someone believes in a wrong teaching regarding these secondary doctrines but still has faith in God’s grace through Christ. Secondary doctrines include:
1. Baptism
2. Lord’s Supper
3. Communication of Attributes (divine and human in the Person of Christ)
Non-fundamental doctrines (serving faith)
These Scriptural truths are neither the foundation of faith nor the object of faith, but these are doctrines which should and do concern the Christian. Denial of these non-fundamental doctrines may endanger faith. Non-fundamental doctrines include:
1. End times theology
2. Angels
3. Pastors (only men may serve)
Open Questions
Scripture leaves many issues untouched. Therefore, we cannot elevate a statement to doctrine unless Scripture clearly addresses the issue. Open questions include:
1. How did sin originate?
2. How is the soul created?
3. Crux Theologorum (why are some saved and not others)
4. Worship practices (as long as they do not contradict nor detract from established doctrines)
5. Role of women in the church (i.e. Voters’ assembly)
Some good food for thought. Sometimes, we find ourselves caught up in some of the non-Fundamental Doctrines, when we really need to focus on the Fundamental Doctrines.
Friday, August 01, 2008
Strengthening Pastors
Wow, nine months since the last post. Much has happened. I no longer work at Sprint; I have been full time working for the AALC National office in a variety of roles. Most of my time has been spent strengthening pastors and providing leadership training for them. It is exciting, challenging, and rewarding.
Strengthening pastors .... focuses on helping them grow in their knowledge of God's Word and grow in the grace of our Lord Jesus Christ (2 Peter 3:18). Thus, I exhort them in reading and studying that Word at five levels:
Strengthening pastors .... focuses on helping them grow in their knowledge of God's Word and grow in the grace of our Lord Jesus Christ (2 Peter 3:18). Thus, I exhort them in reading and studying that Word at five levels:
1. Personal reading: It is amazing how often pastoral pressure leads to ignoring this particular intake of God's Word. Personal reading and study is not meant to be sermon prep time, nor Bible study prep. Rather, the goal is to routinely (daily) ground oneself in the Word of God, being under the influence of God’s personal Word to each of us to shape, mold, guide, form, and inform us.
2. Reading with Wife: This is entirely different than the first because we are reading orally, which is necessarily slower. This means that each has to sacrifice the pace of reading for the sake of the other person. But the benefit of doing so is well worth the time.
3. Pastoral Bible Study: Here the pastor studies the texts, preferably in the original language texts, also examining translations, and historical commentaries on how this Word has been understood in previous generations. But this also involves working with other pastors who can share insights, and who can encourage and support one another in this vital task.
4. Bible Study: Here the focus is on Bible study with others within the congregation. Here the pastor has significant influence on many others in their spiritual lives. The pastor grows by reading, studying, and reflecting on the texts - long before the class ever takes place. But the pastor can benefit from class participation learning how each is perceiving the text, how it can be applied to daily living.
5. Liturgical Use: The regular pericope readings offer great opportunities to incorporate the liturgical life with the worship life of the congregation.
So the challenge for pastors is to grow in consistency in each of these areas. As God works through that Word, pastors grow in the grace and knowledge of Christ. May God bless all our pastors as they do so.
Sunday, November 18, 2007
"All people" in Joel 2:28
Interesting discussion in Bible class this morning about the end times (more specifically, “in the last days”). I directed the class to Acts 2:16ff for the New Testament perspective on that phrase, relating to Joel’s prophecy.
But I went back this afternoon and was studying the Joel passage checking to see how the NET translated the passage. What struck me was the translation of 2:28 “After all of this
I will pour out my Spirit on all kinds of people” rather than the more traditional “on all people”. The footnote reflects a Calvinist thought, so now I am looking at other translations to see how they handle it.
But I went back this afternoon and was studying the Joel passage checking to see how the NET translated the passage. What struck me was the translation of 2:28 “After all of this
I will pour out my Spirit on all kinds of people” rather than the more traditional “on all people”. The footnote reflects a Calvinist thought, so now I am looking at other translations to see how they handle it.
Tuesday, August 21, 2007
Book Review: Pastoral Care Under the Cross
Pastoral Care Under the Cross: God in the Midst of Suffering
Richard C. Eyer,
Concordia Publishing House, 1994
Twenty-five years ago pastoral care seemed indistinguishable from counseling in seminary training and in much practice. I felt inadequate in the counseling role; I wish there had been this kind of resource during my seminary years. In fact, all Lutheran congregations and pastors could have greatly benefited from this book by Richard Eye. At the time of writing Eyer had served as chaplain for 20 years, and the book reveals both his theological understanding of pastoral care and his practical application of that understanding. By doing so, he avoids writing that has that “dated” feeling, which permeates most “practical” books. Thus, the application of the book is not confined to a decade of experiences, but spans the experience of the Church, regardless of era. His writing style is fresh and simple, but never simplistic.
The structure of the book is both useful and theologically significant. The first part has four chapters that focus on the context of pastoral care, the second part has seven chapters in which he applies the truths of the first part to specific pastoral situations. He begins each chapter with a poem that he has written at various times during his chaplaincy, poems that are specific to the content of that particular chapter. I have never been a big fan of poetry, but a few of his poems struck me in the heart, not the brain, which I believe is what he intended. His typical pattern is to provide a key insight for the chapter, then mix practical examples and theology into a interlocking pattern for advancing his theme - he is very effective in doing so.
Eyer presents the over-arching theme of “the theology of the cross,” not in the sense of a dogmatic treatise, but rather as the foundation which informs and guides both parts of the presentation. Under this umbrella of the theology of the cross, Eyer offers insightful statements that set apart his book from most “pastor as counselor” writings.
Eyer declares that the cross is the paradigm for pastoral care. “The premise … is that pastoral care consists not in removing someone's suffering but in helping the sufferer learn to interpret his or her sufferings in the light of the cross” (p. 24). Not only is that a crucial insight for his thesis, but it relieves a burden for the pastor, a burden that is sometimes placed by congregational expectations or even by conscience. This also helps the pastor move away from being “just another care giver” like the doctor, nurse, or psychiatrist. By doing so, Eyer shifts the focus of pastoral care to the theology of the cross rather than the theology of glory. The tremendous societal pressure to “heal the disease” causes even Christians to succumb to the temptation to get healing wherever - if not from the doctor or psychiatrist or pills, then at least from the pastor. Eyer writes, “If pastoral care consists not in doing something to remove suffering but in interpreting suffering in the light of the cross, then we must begin with what God chooses to reveal, not with what people want God to reveal.” If not reconsidered this way, many end up with this amusing, yet tragic state in which they do not justify themselves but demand that God justify himself concerning this suffering. As he shows, the question has to shift from “Why is God doing this?” to “Where is God in my suffering?” This provides the link between the suffering of this one, to the suffering The One, namely Christ.
Eyer then moves to a critical, often neglected or ignored topic, the pastor who gives pastoral care. That is, the spiritual state of the pastoral care giver is critical and must be addressed honestly in light of the theology of the cross. This is not a matter of baring our pastoral souls, which is really self-centered, but a matter of self awareness of our own needs, dependencies, vulnerabilities, and blind spots. The sense of helplessness that we as pastors experience in our pastoral is not something to be avoided, but recognized, even though “feeling helpless never feels good” (p. 36). Note the contrast in theologies: “To take charge is to succumb to the temptation to espouse the theology of glory, whereas a willingness to feel helpless in the face of suffering may be called faithful” (p. 36). Eyer urges Christians to examine their psychological makeup. But he warns, “Christians look inwardly, with the aim of repentance over what they may find there; whereas pop psychology invites us to look inwardly only to indulge and accept whatever is found there” (p. 37). The key according to Eyer is for us to understand where we are weak and what motivates us. Then as the theology of the cross applies to us in our weaknesses, we can model for our parishioners how to care for themselves spiritually, characterized by grace and faithfulness. That can seem monumental, but only if we are looking to ourselves for the answers, strength, and encouragement. And finally pastors are challenged to set the priorities of life: wife first, children next, and then parishioners. An emergency can rightly alter the priority, but we need to return to the above priorities as soon as possible. Behind all this looms the concern for the pastor's spiritual growth. How often have pastors fallen into the “professional” trap of reading the Bible for a sermon, a Bible study, a visitation rather than for personal growth? Truly 2 Peter 3:17-18 applies to all Christians, including or especially pastors.
On the basis of this personal, pastoral evaluation and assessment, Eyer explores the reality of suffering and sickness in light of the cross. He makes two critical distinctions. First, for understanding pastoral care, pain and suffering are not the same thing. “Pain can be defined as a greater or lesser degree of physical comfort…. Suffering can be defined as the existential anxiety, fear, worry, or hopelessness that may or may not accompany pain. Suffering is a reaction to pain” (p. 44). In an age that is dominated by the need to control pain, we also live in a world that cannot seem to deal with suffering. Eyer notes, “opportunity to provide spiritual care to those who are suffering is greater than ever, and for pastors it can be an important aspect of pastoral care” (p. 44). For contemporary Christians the shift is evident in the question asked in the midst of pain; today the question is “Why am I suffering?” whereas in ages past the question was “What shall my response be to God in the midst of it?” Because the world encourages a fragmented view of the physical and spiritual, leading to life without meaning or coherence, the key for pastoral care consists in reuniting the physical and spiritual, not by forcing this upon the person, but allowing the person discover this unity for himself or herself.
Second, theodicy and theology of the cross are distinct. “Theodicy is the attempt to justify the ways of God to a suffering world” (p. 46). This theme exploited by Harold Kushner (Why Bad Things Happen to Good People) obscures the real need, namely for the suffering person to be justified before God, by God. Kushner's view influenced Christian theodicy, which reasons:
* “God is just testing you to see if you will remain faithful.”
* “God is punishing you for what you have done.”
* “God is trying to teach you something.”
* “God has a plan for you, and this is part of it.”
Pastoral care does not follow the path of theodicy, for “who can know the mind of God?” (1 Cor. 2:16). The pastor can be most effective when realizing that “interpretation of suffering is better made by the sufferer than by another person, and retrospectively rather than prospectively” (p. 47). I think this approach challenges the pastor to focus on faithfulness during suffering. Can we do that? According to the theology of the cross, we can, and must, follow this course.
In light of the popularity of the “health, wealth Gospel” movements of today Eyer provides a Biblical response showing the connection between faith, healing, and the cross. Faith does not deny nor ignore the need for medicine and doctors. At the same time faith cannot not be a “last resort, since everything else has failed,” nor “it can't hurt” kind of approach. Nor is faith twisting God's arm to conform to our desires. Such statements ignore the connection between the physical and the spiritual, and the connections that God had established. And yet, as we can all attest, not everyone is healed when we pray for such healing. Not even in Jesus' earthly ministry were all healed. As Eyer sets the perspective in eschatological context: “God sprinkles gracious 'drops of healing' from the heavens that fall on the just and unjust alike. Some are touched and healed, others are not; but all who experience or witness the healing of one's many ills are given a hint of things to come in Christ” (p. 55). Sickness is related to sin and forgiveness of sins, but not as many think. “The connection between sickness, sin, and the need for forgiveness of sins is ultimately deeper than particular sins” (p.57). Finally Eyer connects faith, healing and the cross, “Faith is always an open receptacle, not the power line to control a heavenly computer” (p. 59).
In part 2 of the book, Eyer then applies the key understandings of the first four chapters to specific ministry opportunities. Each of these present the pastor with unique challenges to not shirk from the requirements of pastoral care, despite what the world or even the “organized church” proclaims. These circumstances reflect the “valley of the shadow of death,” and become the tempering fire in which to apply the theology of the cross.
* The Elderly
* AIDS
* Dying
* Mourners
* Mental Illness
* Depression
* Medical Ethics
Particularly helpful are his insights into the role of the pastor in ethical decision-making. The pastor serves as advocate, clarifier, communicator, and truth-sayer; this allows the pastor to function as pastor and to be a spokesman for God in the midst of circumstances and ethics that are shaped by a God-less world. Thus, the pastor is not just another member of the healing team but a vital voice for the patient, the family, and the team.
In light of this book, I was taken back, surprised, illuminated, and challenged by what Eyer wrote. At times pastoral care is given short shrift in pastoral training and continuing education, often being transformed into a cheap form of counseling. Many of the hard knocks I learned about pastoral care could have been avoided, had I had access to a resource such as this book. Eyer clearly and coherently summarizes the key point of this book:
What makes the theology of the cross absolutely essential in pastoral care is the danger each person faces who attempts to take matters of suffering and helplessness into his own hands and out of the hands of God…. Pastoral care… focuses not on the removal of suffering but on bearing one another's burdens and pointing the sufferer to the cross (p. 149)
Book Review by Rev. R. Shields, August 2007
Richard C. Eyer,
Concordia Publishing House, 1994
Twenty-five years ago pastoral care seemed indistinguishable from counseling in seminary training and in much practice. I felt inadequate in the counseling role; I wish there had been this kind of resource during my seminary years. In fact, all Lutheran congregations and pastors could have greatly benefited from this book by Richard Eye. At the time of writing Eyer had served as chaplain for 20 years, and the book reveals both his theological understanding of pastoral care and his practical application of that understanding. By doing so, he avoids writing that has that “dated” feeling, which permeates most “practical” books. Thus, the application of the book is not confined to a decade of experiences, but spans the experience of the Church, regardless of era. His writing style is fresh and simple, but never simplistic.
The structure of the book is both useful and theologically significant. The first part has four chapters that focus on the context of pastoral care, the second part has seven chapters in which he applies the truths of the first part to specific pastoral situations. He begins each chapter with a poem that he has written at various times during his chaplaincy, poems that are specific to the content of that particular chapter. I have never been a big fan of poetry, but a few of his poems struck me in the heart, not the brain, which I believe is what he intended. His typical pattern is to provide a key insight for the chapter, then mix practical examples and theology into a interlocking pattern for advancing his theme - he is very effective in doing so.
Eyer presents the over-arching theme of “the theology of the cross,” not in the sense of a dogmatic treatise, but rather as the foundation which informs and guides both parts of the presentation. Under this umbrella of the theology of the cross, Eyer offers insightful statements that set apart his book from most “pastor as counselor” writings.
Pastoral care has been understood traditionally to be the uninvited spiritual nurturing of those suffering some kind of helplessness and loss of control over life. It is modeled after God's care of us following Eden… But this Biblical notion of the cure of souls and the spiritual care of others is a far cry from popular ideas of what today can only be called secular spiritual care (page 13).In this introductory paragraph, Eyer sets forth that which is right and true of pastoral care and the dangers which intrude upon the pastor in fulfilling his responsibilities. In distinguishing pastoral care from psychology, Eyer writes: “Pastoral care is unique. It does not derive its substance from the culture nor its legitimacy from the medical profession” (page 23). In the Epilog, he reaches back to his original definition of pastoral care and amplifies it: “The uninvited aspect emphasizes the pastor's initiative rather than the sufferer's in addressing suffering. The pastor has an invitation from God, if not from the patient” (page 148). He could not have stated more clearly the distinctive calling that the pastor has in the midst of suffering.
Eyer declares that the cross is the paradigm for pastoral care. “The premise … is that pastoral care consists not in removing someone's suffering but in helping the sufferer learn to interpret his or her sufferings in the light of the cross” (p. 24). Not only is that a crucial insight for his thesis, but it relieves a burden for the pastor, a burden that is sometimes placed by congregational expectations or even by conscience. This also helps the pastor move away from being “just another care giver” like the doctor, nurse, or psychiatrist. By doing so, Eyer shifts the focus of pastoral care to the theology of the cross rather than the theology of glory. The tremendous societal pressure to “heal the disease” causes even Christians to succumb to the temptation to get healing wherever - if not from the doctor or psychiatrist or pills, then at least from the pastor. Eyer writes, “If pastoral care consists not in doing something to remove suffering but in interpreting suffering in the light of the cross, then we must begin with what God chooses to reveal, not with what people want God to reveal.” If not reconsidered this way, many end up with this amusing, yet tragic state in which they do not justify themselves but demand that God justify himself concerning this suffering. As he shows, the question has to shift from “Why is God doing this?” to “Where is God in my suffering?” This provides the link between the suffering of this one, to the suffering The One, namely Christ.
Eyer then moves to a critical, often neglected or ignored topic, the pastor who gives pastoral care. That is, the spiritual state of the pastoral care giver is critical and must be addressed honestly in light of the theology of the cross. This is not a matter of baring our pastoral souls, which is really self-centered, but a matter of self awareness of our own needs, dependencies, vulnerabilities, and blind spots. The sense of helplessness that we as pastors experience in our pastoral is not something to be avoided, but recognized, even though “feeling helpless never feels good” (p. 36). Note the contrast in theologies: “To take charge is to succumb to the temptation to espouse the theology of glory, whereas a willingness to feel helpless in the face of suffering may be called faithful” (p. 36). Eyer urges Christians to examine their psychological makeup. But he warns, “Christians look inwardly, with the aim of repentance over what they may find there; whereas pop psychology invites us to look inwardly only to indulge and accept whatever is found there” (p. 37). The key according to Eyer is for us to understand where we are weak and what motivates us. Then as the theology of the cross applies to us in our weaknesses, we can model for our parishioners how to care for themselves spiritually, characterized by grace and faithfulness. That can seem monumental, but only if we are looking to ourselves for the answers, strength, and encouragement. And finally pastors are challenged to set the priorities of life: wife first, children next, and then parishioners. An emergency can rightly alter the priority, but we need to return to the above priorities as soon as possible. Behind all this looms the concern for the pastor's spiritual growth. How often have pastors fallen into the “professional” trap of reading the Bible for a sermon, a Bible study, a visitation rather than for personal growth? Truly 2 Peter 3:17-18 applies to all Christians, including or especially pastors.
On the basis of this personal, pastoral evaluation and assessment, Eyer explores the reality of suffering and sickness in light of the cross. He makes two critical distinctions. First, for understanding pastoral care, pain and suffering are not the same thing. “Pain can be defined as a greater or lesser degree of physical comfort…. Suffering can be defined as the existential anxiety, fear, worry, or hopelessness that may or may not accompany pain. Suffering is a reaction to pain” (p. 44). In an age that is dominated by the need to control pain, we also live in a world that cannot seem to deal with suffering. Eyer notes, “opportunity to provide spiritual care to those who are suffering is greater than ever, and for pastors it can be an important aspect of pastoral care” (p. 44). For contemporary Christians the shift is evident in the question asked in the midst of pain; today the question is “Why am I suffering?” whereas in ages past the question was “What shall my response be to God in the midst of it?” Because the world encourages a fragmented view of the physical and spiritual, leading to life without meaning or coherence, the key for pastoral care consists in reuniting the physical and spiritual, not by forcing this upon the person, but allowing the person discover this unity for himself or herself.
Second, theodicy and theology of the cross are distinct. “Theodicy is the attempt to justify the ways of God to a suffering world” (p. 46). This theme exploited by Harold Kushner (Why Bad Things Happen to Good People) obscures the real need, namely for the suffering person to be justified before God, by God. Kushner's view influenced Christian theodicy, which reasons:
* “God is just testing you to see if you will remain faithful.”
* “God is punishing you for what you have done.”
* “God is trying to teach you something.”
* “God has a plan for you, and this is part of it.”
Pastoral care does not follow the path of theodicy, for “who can know the mind of God?” (1 Cor. 2:16). The pastor can be most effective when realizing that “interpretation of suffering is better made by the sufferer than by another person, and retrospectively rather than prospectively” (p. 47). I think this approach challenges the pastor to focus on faithfulness during suffering. Can we do that? According to the theology of the cross, we can, and must, follow this course.
In light of the popularity of the “health, wealth Gospel” movements of today Eyer provides a Biblical response showing the connection between faith, healing, and the cross. Faith does not deny nor ignore the need for medicine and doctors. At the same time faith cannot not be a “last resort, since everything else has failed,” nor “it can't hurt” kind of approach. Nor is faith twisting God's arm to conform to our desires. Such statements ignore the connection between the physical and the spiritual, and the connections that God had established. And yet, as we can all attest, not everyone is healed when we pray for such healing. Not even in Jesus' earthly ministry were all healed. As Eyer sets the perspective in eschatological context: “God sprinkles gracious 'drops of healing' from the heavens that fall on the just and unjust alike. Some are touched and healed, others are not; but all who experience or witness the healing of one's many ills are given a hint of things to come in Christ” (p. 55). Sickness is related to sin and forgiveness of sins, but not as many think. “The connection between sickness, sin, and the need for forgiveness of sins is ultimately deeper than particular sins” (p.57). Finally Eyer connects faith, healing and the cross, “Faith is always an open receptacle, not the power line to control a heavenly computer” (p. 59).
In part 2 of the book, Eyer then applies the key understandings of the first four chapters to specific ministry opportunities. Each of these present the pastor with unique challenges to not shirk from the requirements of pastoral care, despite what the world or even the “organized church” proclaims. These circumstances reflect the “valley of the shadow of death,” and become the tempering fire in which to apply the theology of the cross.
* The Elderly
* AIDS
* Dying
* Mourners
* Mental Illness
* Depression
* Medical Ethics
Particularly helpful are his insights into the role of the pastor in ethical decision-making. The pastor serves as advocate, clarifier, communicator, and truth-sayer; this allows the pastor to function as pastor and to be a spokesman for God in the midst of circumstances and ethics that are shaped by a God-less world. Thus, the pastor is not just another member of the healing team but a vital voice for the patient, the family, and the team.
In light of this book, I was taken back, surprised, illuminated, and challenged by what Eyer wrote. At times pastoral care is given short shrift in pastoral training and continuing education, often being transformed into a cheap form of counseling. Many of the hard knocks I learned about pastoral care could have been avoided, had I had access to a resource such as this book. Eyer clearly and coherently summarizes the key point of this book:
What makes the theology of the cross absolutely essential in pastoral care is the danger each person faces who attempts to take matters of suffering and helplessness into his own hands and out of the hands of God…. Pastoral care… focuses not on the removal of suffering but on bearing one another's burdens and pointing the sufferer to the cross (p. 149)
Book Review by Rev. R. Shields, August 2007
Wednesday, July 18, 2007
Convention Results
The AALC had its National Convention in June. I was privileged to be the Bible teacher for the convention. I explored the topic of making known God's love and the implications of that for us as Christians.
The Convention brought two very positive results:
Both signal a bright future to the AALC, endorsing our commitment to confessing the Christian faith as Lutherans and committing ourselves to missions focus in all congregations.
- Luke 15:1-10 Knowing the Father's Heart
- Luke 15:11-32 Demonstrating the Father's Heart
- Luke 7:36-50 Knowing Those in Need
- Luke 24:44-49 Revealing the Father's Heart
The Convention brought two very positive results:
- Election of the Rev. Frank Hays as Presiding Pastor, a retired Navy chaplain.
- Approved resolution for altar and pulpit fellowship with the LCMS.
Both signal a bright future to the AALC, endorsing our commitment to confessing the Christian faith as Lutherans and committing ourselves to missions focus in all congregations.
Tuesday, May 01, 2007
The "Day" and time
How easily time slips by! In the two months since my last post time and energy demands have increased greatly. There seems to be a break in the demands, so I hope to get back to the series on technical terms in original language texts and correspondingly in translations. However, given the time demands, I may shorten the studies considerably.
I remember as a young child that a day was a long time, and a year? That was beyond imagination for how long that was. Now, a day disappears before I can turn around, or so it seems. In reality, as a six year old, a year was 1/6 of my life. But now, a year is... well, about 1/60 of my life.
In light of the eschatological focus of the "Day of the Lord" (previous post) I have begun to observe the truth of how "soon" Jesus' return will be. This has personal application as well. According to the Psalmist our time on earth is "fleeting". Thus, I come face-to-face with my legacy as a person of God. How will I spend my "time"? Will it be meeting deadlines that others impose? Will it be ordered by my God? Will I have time to do all I want... or better, need to do?
So, I am taking time to sort out time and my use of, or waste, of time. Sometimes it isn't pretty, but that shouldn't be surprising since I am still a sinner. At the same time, I am beginning to see God's use of my time, and what happens when I dedicate my time, all of my time, to him. It is okay to say "no" to demands on my time, if the time really belongs to the Lord.
So, I am having the "time of my life", as I wait for the "day of my life" in Jesus.
I remember as a young child that a day was a long time, and a year? That was beyond imagination for how long that was. Now, a day disappears before I can turn around, or so it seems. In reality, as a six year old, a year was 1/6 of my life. But now, a year is... well, about 1/60 of my life.
In light of the eschatological focus of the "Day of the Lord" (previous post) I have begun to observe the truth of how "soon" Jesus' return will be. This has personal application as well. According to the Psalmist our time on earth is "fleeting". Thus, I come face-to-face with my legacy as a person of God. How will I spend my "time"? Will it be meeting deadlines that others impose? Will it be ordered by my God? Will I have time to do all I want... or better, need to do?
So, I am taking time to sort out time and my use of, or waste, of time. Sometimes it isn't pretty, but that shouldn't be surprising since I am still a sinner. At the same time, I am beginning to see God's use of my time, and what happens when I dedicate my time, all of my time, to him. It is okay to say "no" to demands on my time, if the time really belongs to the Lord.
So, I am having the "time of my life", as I wait for the "day of my life" in Jesus.
Friday, March 02, 2007
Technical Terms - 2 (Day of the LORD - DOL)
Several studies have examined the DOL, each with their own particular contribution. In his seminal work, Ladislav Cerny observed that the DOL study must eventually encompass both the origin and content of the DOL [Ladislav Cerny, The Day of Yahweh and Some Relevant Problems (Prague: Nakladem Filosoficke Fakulty University Karlovy, 1948), vii.]. Since 1948 the major focus of scholarly endeavors has been on the origin of the DOL. While Mowinckel dominated the scene with his contention that the DOL grew out of the cultic festival celebration, Gerhard von Rad broke new ground with his claim that the DOL emerged from the holy war tradition [Gerhard von Rad, “The Origin of the Concept of the Day of Yahweh,” Journal of Semitic Studies 4 (April 1959), 97–108]. A. Joseph Everson summarized the main proposals for the origin of the concept in his article in 1974. In addition to these, he noted F. Charles Fensham’s theory that the covenant tradition (treaty-curses) formed the basis of the DOL. Meir Weiss advocated the theophany motif. Despite the value of these studies, they fell short, as evidenced by Everson’s critique. “All of these origin studies of the tradition are confronted, however, by the problematic fact that specific locution of the Day of Yahweh are found only in the writings of the classical prophets and in the book of Lamentations [A. Joseph Everson, “The Days of Yahweh,” Journal of Biblical Literature 93 (September 1974), 330].
Conscious of Everson’s critique, most scholars since then have concentrated their studies on the prophetic writings, most often limiting themselves to those passages that specifically contain the exact phrase, DOL (16 total). Those passages are: Isaiah 13:6; 13:9; Ezekiel 13:5; Joel 1:15; 2:1; 2:11; 3:4; 4:14; Amos 5:18 (2 x); 5:20; Obadiah 15; Zephaniah 1:7; 1:14 (2x); and Malachi 3:23 [Chapter and verse citations are according to the Hebrew text, BHS]. Yet as Cerny, Everson, and Yair Hoffmann concede that there are many other phrases which are very close in form and must be included [Yair Hoffmann, “The Day of the Lord as a Concept and Term in the Prophetic Literature,” Zeitschrift für die Alttestamentliche Wissenschaft 93 (1981), 37–9].
Appropriately, then, expressions such as “the day of Yahweh’s wrath,” “the day of Midian,” and “the day of battle” fit within this study. The most frequent phrase, “in that day” (בַיּוֹמ ההוּא), which occurs ~200 times in the prophets alone, expands the field of study dramatically. I disagree with those who follow P. A. Munch, [The Expression Bajjom Hahu: Is It a Terminus Technicus? (Oslo, 1936)] who claimed that it was essentially a connective. The plural of the phrase, “in those/these days.” also falls within the scope of such an investigation. Even terms such as “time” (עֵת) and “year” (שָׁנָה) apply toward the development of the DOL concept. Everson, followed by Hoffmann and others, claims that “it is methodologically more difficult and dangerous to include such references in the basic field of evidence” [Everson, 331. Hoffmann, 39]. While I agree that it is more difficult to expand the field, I contend that it is methodologically dangerous to not include these other references.
Thus, if the DOL is both a technical term and a broad concept, a prophet may develop his understanding of the concept by using related expressions, especially “in that day.” Another prophet may express the concept, describing events associated with the DOL without specifically mentioning the DOL (i.e. Micah). In both cases the prophets would be concerned with the DOL. This approach seems more consonant with the DOL origin and would more accurately reflect the prophetic understanding of the DOL. Critical for further study (another major paper) is the study of DOL must take into account the given time period. For instance, Hosea and Micah, normally forgotten in DOL studies, offer additional textual territory for study and development. The combined study of these eighth century prophets should then be the basis on which to study later prophets, particularly Zephaniah and Joel.
Translations of Yom Yahweh in the Later Prophets
Isaiah 13:6
Isaiah 13:9
Ezekiel 13:5
Joel 1:15
Joel 2:1
Joel 2:11
Joel 3:4 (2:31 Eng)
Joel 4:14 (3:14 Eng)
Amos 5:18
Amos 5:18
Amos 5:20
Obadiah 15
Zephaniah 1:7
Zephaniah 1:14
Zephaniah 1:14
Malachi 3:23 (4:5 Eng)
The following translations consistently used “day of the LORD” as the translation for Yom Yahweh in all 16 passages:
NKJV, NAS95, ESV, NRSV, HCSB, TNK, NIV, TNIV, GW, so also REB and NLT2 except these omit any translation at Zeph. 1:14 [2nd])
Interestingly, HCSB used “day of the LORD” in Isa. 13:6, 9, and Ezek. 13:5, and in all other occurrences used the capital letter D to highlight it: “Day of the LORD”. This suggests that the translators wanted to insure that the readers understood the phrase as a technical term (of some type).
NET varied its translation of Yom Yahweh, by using the possessive form “the LORD’s day” occasionally (Isa. 13:6, 9, Amos 5:18 [2nd], Amos 5:20; Zeph. 1:14 [both].
CEV showed the greatest variation, and no seeming consistency. Thus, “day of the LORD” is used only at Joel 2:1, Joel 4:14, and Zeph. 1:14 [2nd]. Otherwise, it translated the phrase as:
“day” - Isa. 13:6, Joel 2:11, Joel 3:4, Amos 5:18 [1st], 5:20, Obad 15, Zeph. 1:14 [2nd], and Mal. 3:23
“time” - Isa. 13:9, Amos 5:18 [2nd], and Zeph. 1:7
“soon” - Joel 1:15
untranslated - Isa. 13:9
Conclusion:
Such a survey suggests that Yom Yahweh had indeed become a technical term in the prophetic literature in the original languages. The evidence above also shows that English translations consider it a technical term by not varying its formula “day of the LORD”, except for CEV.
Conscious of Everson’s critique, most scholars since then have concentrated their studies on the prophetic writings, most often limiting themselves to those passages that specifically contain the exact phrase, DOL (16 total). Those passages are: Isaiah 13:6; 13:9; Ezekiel 13:5; Joel 1:15; 2:1; 2:11; 3:4; 4:14; Amos 5:18 (2 x); 5:20; Obadiah 15; Zephaniah 1:7; 1:14 (2x); and Malachi 3:23 [Chapter and verse citations are according to the Hebrew text, BHS]. Yet as Cerny, Everson, and Yair Hoffmann concede that there are many other phrases which are very close in form and must be included [Yair Hoffmann, “The Day of the Lord as a Concept and Term in the Prophetic Literature,” Zeitschrift für die Alttestamentliche Wissenschaft 93 (1981), 37–9].
Appropriately, then, expressions such as “the day of Yahweh’s wrath,” “the day of Midian,” and “the day of battle” fit within this study. The most frequent phrase, “in that day” (בַיּוֹמ ההוּא), which occurs ~200 times in the prophets alone, expands the field of study dramatically. I disagree with those who follow P. A. Munch, [The Expression Bajjom Hahu: Is It a Terminus Technicus? (Oslo, 1936)] who claimed that it was essentially a connective. The plural of the phrase, “in those/these days.” also falls within the scope of such an investigation. Even terms such as “time” (עֵת) and “year” (שָׁנָה) apply toward the development of the DOL concept. Everson, followed by Hoffmann and others, claims that “it is methodologically more difficult and dangerous to include such references in the basic field of evidence” [Everson, 331. Hoffmann, 39]. While I agree that it is more difficult to expand the field, I contend that it is methodologically dangerous to not include these other references.
Thus, if the DOL is both a technical term and a broad concept, a prophet may develop his understanding of the concept by using related expressions, especially “in that day.” Another prophet may express the concept, describing events associated with the DOL without specifically mentioning the DOL (i.e. Micah). In both cases the prophets would be concerned with the DOL. This approach seems more consonant with the DOL origin and would more accurately reflect the prophetic understanding of the DOL. Critical for further study (another major paper) is the study of DOL must take into account the given time period. For instance, Hosea and Micah, normally forgotten in DOL studies, offer additional textual territory for study and development. The combined study of these eighth century prophets should then be the basis on which to study later prophets, particularly Zephaniah and Joel.
Translations of Yom Yahweh in the Later Prophets
Isaiah 13:6
Isaiah 13:9
Ezekiel 13:5
Joel 1:15
Joel 2:1
Joel 2:11
Joel 3:4 (2:31 Eng)
Joel 4:14 (3:14 Eng)
Amos 5:18
Amos 5:18
Amos 5:20
Obadiah 15
Zephaniah 1:7
Zephaniah 1:14
Zephaniah 1:14
Malachi 3:23 (4:5 Eng)
The following translations consistently used “day of the LORD” as the translation for Yom Yahweh in all 16 passages:
NKJV, NAS95, ESV, NRSV, HCSB, TNK, NIV, TNIV, GW, so also REB and NLT2 except these omit any translation at Zeph. 1:14 [2nd])
Interestingly, HCSB used “day of the LORD” in Isa. 13:6, 9, and Ezek. 13:5, and in all other occurrences used the capital letter D to highlight it: “Day of the LORD”. This suggests that the translators wanted to insure that the readers understood the phrase as a technical term (of some type).
NET varied its translation of Yom Yahweh, by using the possessive form “the LORD’s day” occasionally (Isa. 13:6, 9, Amos 5:18 [2nd], Amos 5:20; Zeph. 1:14 [both].
CEV showed the greatest variation, and no seeming consistency. Thus, “day of the LORD” is used only at Joel 2:1, Joel 4:14, and Zeph. 1:14 [2nd]. Otherwise, it translated the phrase as:
“day” - Isa. 13:6, Joel 2:11, Joel 3:4, Amos 5:18 [1st], 5:20, Obad 15, Zeph. 1:14 [2nd], and Mal. 3:23
“time” - Isa. 13:9, Amos 5:18 [2nd], and Zeph. 1:7
“soon” - Joel 1:15
untranslated - Isa. 13:9
Conclusion:
Such a survey suggests that Yom Yahweh had indeed become a technical term in the prophetic literature in the original languages. The evidence above also shows that English translations consider it a technical term by not varying its formula “day of the LORD”, except for CEV.
Saturday, February 17, 2007
Technical Terms in the Bible - 1
I have been re-reading Biblical Words and Their Meaning (2nd ed) by Moises Silva. In the chapter on “Semantic Change in the New Testament” he notes how some words in Greek narrow the range of meanings and hence become technical terms. He writes,
Then he continues to examine Changes due to Semantic Conservatism, producing a list of technical terms (pp. 79ff.).
Because the nature of the study is so vast, I will focus on three very narrow aspects of technical terms:
The latter aspect is pertinent today because we have many translations that seem to avoid English technical terms in the Bible. Some translators question whether English should resort to technical terms at all. This raises another issue: if translators do not use English technical terms when the original language text does, then how well do the choices of other English words reflect the original language technical term?
Obviously this is a major undertaking and will not be a “10 minute research.” For the sake of limiting the scope of this examination, I will concentrate on 6-7 words in the Hebrew and 6-7 words in the Greek.
Here is my Hebrew list to examine
יומ יהוה Yom YHWH (Day of the LORD)
ברית Berith (covenant/testament)
חסד Hesed (lovingkindness, covenant love)
צדכך Zedek (righteousness)
םשפת Mishpat (justice)
תרה Torah (“law”, “principle”, etc.)
In the NT, I think the following merit examination
δικαιοσυνη dikaiosune (righteousness, justify)
χαρις charis (grace)
νομος nomos (law)
Silva further cautions,
So, this begins an interesting and, hopefully, a thought-provoking exercise. If anyone has suggestions for either Hebrew or Greek words that could be part of this, let me know.
Second, and much more frequently, we notice reduction in the meaning of words... Of the numerous examples to be found in the New Testament, we may note ευαγγελιον, ‘good news,’ specialized to ‘the good news,’ that is, the gospel. We must understand that once the semantic range of a term has been narrowed, we are less dependent on the context when we wish to grasp the meaning of the word. that is, the word becomes more precise: a more or less definite referent (what the word stands for) is automatically associated with the word itself. These are the terms that become technically charged at times, so that they serve as “shorthand” for considerable theological reflection. (p. 77)
Then he continues to examine Changes due to Semantic Conservatism, producing a list of technical terms (pp. 79ff.).
Because the nature of the study is so vast, I will focus on three very narrow aspects of technical terms:
identify some original language terms that became technical terms, examine how these terms are translated (specifically into English) determine, if possible, whether the translated terms also serve as technical terms in English.
The latter aspect is pertinent today because we have many translations that seem to avoid English technical terms in the Bible. Some translators question whether English should resort to technical terms at all. This raises another issue: if translators do not use English technical terms when the original language text does, then how well do the choices of other English words reflect the original language technical term?
Obviously this is a major undertaking and will not be a “10 minute research.” For the sake of limiting the scope of this examination, I will concentrate on 6-7 words in the Hebrew and 6-7 words in the Greek.
Here is my Hebrew list to examine
In the NT, I think the following merit examination
Silva further cautions,
We should note that these theological examples usually involve, not a factual change in the referent, but a subjective change in the speaker's understanding: for example, once a Greek speaker identified true wisdom with the Old Testament conception, his use of σωφια must have changed.
So, this begins an interesting and, hopefully, a thought-provoking exercise. If anyone has suggestions for either Hebrew or Greek words that could be part of this, let me know.
Friday, December 29, 2006
Further Thoughts on ESV
No translation is perfect. However, ESV does an admirable job of presenting the intent of the underlying (original) languages (Hebrew/Aramaic and Greek). For the most part I wouldn't hesitate to encourage people to use it. From a liturgical perspective, ESV has much to commend itself.
Having said that, though, there are some problem areas, some in English as the following illustrate, and some in changing the meaning (John 20:23).
Overall, NAS tends to be choppy, although not unreadable. But in these specific passages (and others I have found), the ESV is not only choppy, it presents awkward English.
The NAS correctly uses the adverb. I realize that the ESV is following the KJV/RSV tradition and so continues that use in this verse. But the adverb is expected according to current English usage.
It seems that the ESV is missing the word "he" before "himself" (read it aloud to catch the incongruence).
The ESV is inconsistent in placing the negative. In this case, it is awkward, yet in other places the negative is placed with the helping verb ("do") as in the NAS.
One has to ask what does "full cry" mean to the average speaker/reader of English in this sentence? I think of a hunting dog spotting the prey. Again, the ESV is following the KJV/RSV tradition and so continues that use in this verse, but the phrase does not reflect current English usage.
I would say that both ESV and NAS95 present unnatural English; NKJV does better.
The ESV misses on two counts: The use of "her" is awkward and yields very unnatural English. Also, the other elements in parallel all have the definite article in English, which would suggest that the NKJV has rendered the parallelism best.
------------------------
The following is a passage in which the ESV translators abandon their guidelines and present an inaccurate translation.
In the Greek the word κρατῆτε has the sense of "hold fast, or retain" (BAGD, 448). The ESV misuses the word "withhold" in this context. Notice that it appears as if the ESV is claiming that disciples are controlling the forgiveness - "they are lording it over someone by withholding forgiveness."
However, in the Greek, it is clear that what the disciples retain or hold against the person are the sins (plural), not forgiveness.
ἄν τινων ἀφῆτε τὰς ἁμαρτίας ἀφέωνται αὐτοῖς
if ever of whom you forgive the sins, they are forgiven to/for them
ἄν τινων κρατῆτε κεκράτηνται
if ever of whom .... you retain, they have been (and are still) retained ...
Note, the parallel construction of the sentence. The direct object in the first part is "the sins" (τὰς ἁμαρτίας); the indirect object is "to them" (αὐτοῖς) . In the Greek of the second part of the sentence, the direct object and the indirect object are not supplied. But normal Greek structure means that the direct object and indirect object previously mentioned would carry over. Thus, the second line would translate:
if ever of whom [the sins] you retain, they are retained [to them]
Note that ESV changes this, so that it takes the verb of the first part of the sentence and makes it into a noun to be used as the direct object in the second phrase. I don't know of any other case in which such a practice is followed, especially by a translation that favors an "essentially literal" approach.
Some have noted that the Greek word κρατῆτε also means "to restrain" or "to hold back". So the question arises: Can this mean that they to retain the sin or the forgiveness of sin?
The answer is: neither. That is, the direct object in the sentence is τὰς ἁμαρτίας ("sins") - plural. Note, that "forgiveness" is not in the noun form in the sentence, rather it is the verb parallel to "retain". Thus, the parallel of the verbs is: "forgive" / "retain". Now the question is what is forgiven and what is retained? In the first phrase, the direct object of "forgive" is τὰς ἁμαρτίας ("sins") - plural. So they are to "forgive sins". In the second part of the sentence there is no direct object associated with "retain", and so the normal Greek sequence is to repeat the direct object of the earlier verb: "retain the sins"? The question then arises whether "retains" is appropriate translation in this context.
If a person claims that the direct object of "retain" is "forgiveness", then the only way to get that is to ignore the first direct object, change the the first verb into a noun and make it the direct object of the second verb (none of which the Greek does).
So, no matter how you slice it, in this text, the ESV is inaccurate, and reflects a poor choice.
Having said that, though, there are some problem areas, some in English as the following illustrate, and some in changing the meaning (John 20:23).
Overall, NAS tends to be choppy, although not unreadable. But in these specific passages (and others I have found), the ESV is not only choppy, it presents awkward English.
Isaiah 22:17
ESV "... He will seize firm hold on you"
NAS95 "And He is about to grasp you firmly"
The NAS correctly uses the adverb. I realize that the ESV is following the KJV/RSV tradition and so continues that use in this verse. But the adverb is expected according to current English usage.
Isaiah 63:10
ESV "therefore he turned to be their enemy, and himself fought against them"
NAS95 "Therefore He turned Himself to become their enemy, He fought against them."
It seems that the ESV is missing the word "he" before "himself" (read it aloud to catch the incongruence).
Jeremiah 10:25
ESV "Pour out your wrath on the nations that know you not, and on the peoples that call not on your name."
NAS95 "Pour out Your wrath on the nations that do not know You and on the families that do not call Your name."
The ESV is inconsistent in placing the negative. In this case, it is awkward, yet in other places the negative is placed with the helping verb ("do") as in the NAS.
Jeremiah 12:6
ESV "... they are in full cry after you"
NAS95 "...even they have cried aloud after you."
One has to ask what does "full cry" mean to the average speaker/reader of English in this sentence? I think of a hunting dog spotting the prey. Again, the ESV is following the KJV/RSV tradition and so continues that use in this verse, but the phrase does not reflect current English usage.
Jeremiah 12:11
ESV "... but no man lays it to heart."
NAS95 "... because no man lays it to heart"
NKJV "... because no one takes it to heart"
I would say that both ESV and NAS95 present unnatural English; NKJV does better.
Jeremiah 31:8
ESV "Behold, I will bring them from the north country and gather them from the farthest parts of the earth, among them the blind and the lame, the pregnant woman and her who is in labor, together..."
NAS95 "Behold, I am bringing them from the north country and I will gather them from the remote parts of the earth, among them the blind and the lame, the woman with child and she who is in labor with child, together..."
NKJV "Behold, I will bring them from the north country and gather them from the ends of the earth, among them the blind and the lame, the woman with child and the one who labors with child, together..."
The ESV misses on two counts: The use of "her" is awkward and yields very unnatural English. Also, the other elements in parallel all have the definite article in English, which would suggest that the NKJV has rendered the parallelism best.
Isaiah 10:7 ESVTry to read it orally and see whether it is clear, natural English?
But he does not so intend,
and his heart does not so think;
but it is in his heart to destroy,
and to cut off nations not a few;
------------------------
The following is a passage in which the ESV translators abandon their guidelines and present an inaccurate translation.
John 20:23
ESV: If you forgive the sins of anyone, they are forgiven; if you withhold forgiveness from anyone, it is withheld.
NKJV: If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.
In the Greek the word κρατῆτε has the sense of "hold fast, or retain" (BAGD, 448). The ESV misuses the word "withhold" in this context. Notice that it appears as if the ESV is claiming that disciples are controlling the forgiveness - "they are lording it over someone by withholding forgiveness."
However, in the Greek, it is clear that what the disciples retain or hold against the person are the sins (plural), not forgiveness.
ἄν τινων ἀφῆτε τὰς ἁμαρτίας ἀφέωνται αὐτοῖς
if ever of whom you forgive the sins, they are forgiven to/for them
ἄν τινων κρατῆτε κεκράτηνται
if ever of whom .... you retain, they have been (and are still) retained ...
Note, the parallel construction of the sentence. The direct object in the first part is "the sins" (τὰς ἁμαρτίας); the indirect object is "to them" (αὐτοῖς) . In the Greek of the second part of the sentence, the direct object and the indirect object are not supplied. But normal Greek structure means that the direct object and indirect object previously mentioned would carry over. Thus, the second line would translate:
if ever of whom [the sins] you retain, they are retained [to them]
Note that ESV changes this, so that it takes the verb of the first part of the sentence and makes it into a noun to be used as the direct object in the second phrase. I don't know of any other case in which such a practice is followed, especially by a translation that favors an "essentially literal" approach.
Some have noted that the Greek word κρατῆτε also means "to restrain" or "to hold back". So the question arises: Can this mean that they to retain the sin or the forgiveness of sin?
The answer is: neither. That is, the direct object in the sentence is τὰς ἁμαρτίας ("sins") - plural. Note, that "forgiveness" is not in the noun form in the sentence, rather it is the verb parallel to "retain". Thus, the parallel of the verbs is: "forgive" / "retain". Now the question is what is forgiven and what is retained? In the first phrase, the direct object of "forgive" is τὰς ἁμαρτίας ("sins") - plural. So they are to "forgive sins". In the second part of the sentence there is no direct object associated with "retain", and so the normal Greek sequence is to repeat the direct object of the earlier verb: "retain the sins"? The question then arises whether "retains" is appropriate translation in this context.
If a person claims that the direct object of "retain" is "forgiveness", then the only way to get that is to ignore the first direct object, change the the first verb into a noun and make it the direct object of the second verb (none of which the Greek does).
So, no matter how you slice it, in this text, the ESV is inaccurate, and reflects a poor choice.
Wednesday, December 27, 2006
Luke 1:53 ESV
This Sunday morning (liturgically Advent 4), the Gospel reading caught my attention. I had mentally read the passage many times in the Greek and in several translations preparing for the Bible study on Luke (in the past two months). But I had not read it aloud. When I heard it read this Sunday, I grabbed the bulletin to see whether the person read it correctly - he did. But the text itself was "wrong".
The reading, Luke 1:39-56, was from ESV. Note 1:53:
I think many people read it in their minds (like I had before this Sunday) and make the necessary mental adjustment so that it reads correctly. But when this is read orally, it is clear how awkward the English phrasing is.
The way it is written, "empty" functions as noun/pronoun as the direct object (substitute "them" and see how you would speak it). As it is, I would wonder whether "empty" was lonely when sent away? Was "empty's" feelings hurt?
In reality, the word "empty" should be an adverb telling "how" the rich were sent away. Thus it should read:
Thus, a typically good liturgical translation (ESV) fails in this specific liturgical text.
Just to clarify my use of the ESV: I use several translations for preparing Bible studies, in addition to the original language texts. ESV is one of them, but I personally prefer the combination of NAS, NKJV, HCSB, and GW. However, the congregation where I teach has now started using the ESV for Sunday readings - because Concordia Publishing House began using ESV on the back of the bulletins beginning with Advent 1 Sunday (four weeks ago). And CPH used the ESV as the base for the liturgical sections of the new hymnal published in August (Lutheran Service Book - LSB)
In the past couple of years I was encouraged by the ESV translation because of its "standardized" liturgical texts (i.e. Ps. 116:12-13, 17-19, Ps. 136:1, Is. 6:3, John 6:68 etc.). However, the more I have read the ESV (about 1/2, so far), the less I like it. I find it not as easy to read as NAS and NKJV, which are usually considered "choppy". Could I teach using the ESV? Yep, just like I can with other translations. But I would use it with caution.
Given my exposure to the ESV over the past year (through private reading/devotion and some teaching), I would definitely state that the NKJV is a much better liturgical translation.
The reading, Luke 1:39-56, was from ESV. Note 1:53:
he has filled the hungry with good things,
and the rich he has sent empty away.
I think many people read it in their minds (like I had before this Sunday) and make the necessary mental adjustment so that it reads correctly. But when this is read orally, it is clear how awkward the English phrasing is.
The way it is written, "empty" functions as noun/pronoun as the direct object (substitute "them" and see how you would speak it). As it is, I would wonder whether "empty" was lonely when sent away? Was "empty's" feelings hurt?
In reality, the word "empty" should be an adverb telling "how" the rich were sent away. Thus it should read:
he has filled the hungry with good things,
and the rich he has sent away empty.
Thus, a typically good liturgical translation (ESV) fails in this specific liturgical text.
Just to clarify my use of the ESV: I use several translations for preparing Bible studies, in addition to the original language texts. ESV is one of them, but I personally prefer the combination of NAS, NKJV, HCSB, and GW. However, the congregation where I teach has now started using the ESV for Sunday readings - because Concordia Publishing House began using ESV on the back of the bulletins beginning with Advent 1 Sunday (four weeks ago). And CPH used the ESV as the base for the liturgical sections of the new hymnal published in August (Lutheran Service Book - LSB)
In the past couple of years I was encouraged by the ESV translation because of its "standardized" liturgical texts (i.e. Ps. 116:12-13, 17-19, Ps. 136:1, Is. 6:3, John 6:68 etc.). However, the more I have read the ESV (about 1/2, so far), the less I like it. I find it not as easy to read as NAS and NKJV, which are usually considered "choppy". Could I teach using the ESV? Yep, just like I can with other translations. But I would use it with caution.
Given my exposure to the ESV over the past year (through private reading/devotion and some teaching), I would definitely state that the NKJV is a much better liturgical translation.
Tuesday, October 03, 2006
Doctrines of Church and Ministry
I think it important to lay out the critical doctrines and ask questions related to each, so that doctrine becomes the basis for our practice. My goal is to stimulate doctrinal and theological reflection, examination, and purpose in determining who we are and where we as Lutherans stand on this issues.
Background reading:
Matthew 16:13-20; Ephesians 5:25-27; 1 Peter 2:8-9; Ephesians 4:11-32; Matthew 28:16-20; Matthew 18:15-20; Matthew 24:4-5, 10-11, 24; Acts 20:27-32; Romans 16:17-18; Ephesians 6:10-17; Galatians 1:6-10; 3:1-5; 1 Thessalonians 2:13; 2 Timothy 1:6; 1 Timothy 3:2; 2 Timothy 4:1-5; Hebrews 13:17
Augsburg V (Ministry of the Church/Office of the Ministry), Augsburg VII (The Church), Augsburg VIII (What the Church is); Apology VII and VIII (The Church); Treatise on the Power and Primacy of the Pope.
1. Priesthood of All Believers
What is the Church?
What is the doctrine of the Priesthood of all believers?
How does that relate to the authority/privileges of Baptism, Lord’s Supper, Absolution?
What congregational responsibilities are included in Priesthood of all believers?
What about avoiding false teaching?
What responsibilities do congregational members have relative to their pastors?
Background reading:
Matthew 16:13-20; Ephesians 5:25-27; 1 Peter 2:8-9; Ephesians 4:11-32; Matthew 28:16-20; Matthew 18:15-20; Matthew 24:4-5, 10-11, 24; Acts 20:27-32; Romans 16:17-18; Ephesians 6:10-17; Galatians 1:6-10; 3:1-5; 1 Thessalonians 2:13; 2 Timothy 1:6; 1 Timothy 3:2; 2 Timothy 4:1-5; Hebrews 13:17
Augsburg V (Ministry of the Church/Office of the Ministry), Augsburg VII (The Church), Augsburg VIII (What the Church is); Apology VII and VIII (The Church); Treatise on the Power and Primacy of the Pope.
1. Priesthood of All Believers
What is the Church?
What is the doctrine of the Priesthood of all believers?
How does that relate to the authority/privileges of Baptism, Lord’s Supper, Absolution?
What congregational responsibilities are included in Priesthood of all believers?
What about avoiding false teaching?
What responsibilities do congregational members have relative to their pastors?
Wednesday, August 02, 2006
Luke 1 Some Thoughts
I begin teaching the Gospel According to Luke next month. Although I have taught this class before in other congregations and once as a Concordia University class, I still like to approach the text fresh. As I began re-translating the text in my preparation, I investigated a few interesting tidbits.
For instance, in Luke 1, there is the Greek noun ἀγαλλίασις ("intense joy, gladness"). My first thought was to look at where in the NT this word occurs. Luke 1:14, 1:44, Acts 2:46, Hebrews 1:9, and Jude 24. In the LXX it occurs 22 times, 18 in the Psalms.
Then I looked for the verb form: αγαλλιαω, Matthew 5:12; Luke 1:47; 10:21; John 5:35; 8:56; Acts 2:36; 16:34; 1 Peter 1:6; 1:8; 4:13; and Revelation 19:7. In the LXX, it occurs 70 times, 50 in the Psalms and 10 in Isaiah.
I also briefly reviewed another prominent word group connected with joy: χαρα. It occurs 46 times in the LXX (3 times in Psalms, and 4 times in Isaiah). I'll pursue this more in the future.
Initial reading and context of these occurrences in LXX suggest a worship and/or liturgical orientation. Such a connection fits well with a similar connection in Revelation.
Now the questions arise: Are both elements important in Luke's two volume work? Are Luke 1-2 both liturgical and eschatological? If so, what is significance of both in the development of his two writings? Obviously Arthu Just, Concordia Commentary: Luke 1:1-9:50, provides a liturgical view of the text, and David Pao stresses the eschatological element in his examination of Isaiah as the framework for Acts (and Luke), particularly ISaiah 49:6.
So, these two angles will provide further food for thought in my study and preparation for Luke.
For instance, in Luke 1, there is the Greek noun ἀγαλλίασις ("intense joy, gladness"). My first thought was to look at where in the NT this word occurs. Luke 1:14, 1:44, Acts 2:46, Hebrews 1:9, and Jude 24. In the LXX it occurs 22 times, 18 in the Psalms.
Then I looked for the verb form: αγαλλιαω, Matthew 5:12; Luke 1:47; 10:21; John 5:35; 8:56; Acts 2:36; 16:34; 1 Peter 1:6; 1:8; 4:13; and Revelation 19:7. In the LXX, it occurs 70 times, 50 in the Psalms and 10 in Isaiah.
I also briefly reviewed another prominent word group connected with joy: χαρα. It occurs 46 times in the LXX (3 times in Psalms, and 4 times in Isaiah). I'll pursue this more in the future.
Initial reading and context of these occurrences in LXX suggest a worship and/or liturgical orientation. Such a connection fits well with a similar connection in Revelation.
Now the questions arise: Are both elements important in Luke's two volume work? Are Luke 1-2 both liturgical and eschatological? If so, what is significance of both in the development of his two writings? Obviously Arthu Just, Concordia Commentary: Luke 1:1-9:50, provides a liturgical view of the text, and David Pao stresses the eschatological element in his examination of Isaiah as the framework for Acts (and Luke), particularly ISaiah 49:6.
So, these two angles will provide further food for thought in my study and preparation for Luke.
Sunday, July 30, 2006
Leon Morris (03/15/1914 – 7/24/2006) Gentleman Scholar
Just read about the death of Leon Morris
Obviously I had never met him, but I am very familiar with his writings, from his doctoral dissertation (Aplostolic Preaching of the Cross in 1951) to his later works on the New Testament. In fact, I have many of his writings especially on John. He was a fine scholar and an excellent writer. While we mourn his passing, we rejoice in his victory over sin, death, and the devil.
Obviously I had never met him, but I am very familiar with his writings, from his doctoral dissertation (Aplostolic Preaching of the Cross in 1951) to his later works on the New Testament. In fact, I have many of his writings especially on John. He was a fine scholar and an excellent writer. While we mourn his passing, we rejoice in his victory over sin, death, and the devil.
Saturday, July 29, 2006
"... After God's Heart"
Mission Focus
Grow Up!
The Great Commission of “making disciples” is a lifelong adventure. Sadly, many have equated confirmation instruction with “graduation,” and then assume that they “learned it all in confirmation.” Nothing could be further from the truth. The end of formal catechism is really the beginning of a lifelong study of God’s Word. Peter wrote: “But grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:18).
So the goal of every Christian is to “grow up”! That means we study God’s Word — publicly in Bible classes and privately by ourselves. For us as Christians we can never grow tired or bored with God’s Word. He is revealing himself and his salvation. Nothing is more important than that!
The challenge lays before each of us: Am I studying God’s Word? If not, why not? Perhaps we feel inadequate — I have often heard this statement: “I don’t know enough to go to Bible class.” Then Bible class is the very place to be! How else can we learn? Take advantage of the Pastor’s background and education and others who have spent years studying God’s Word. Listen and learn. When you go home from Bible class, follow the example of the Berean Christians (“… they received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true,” Acts 17:11).
Only as we are growing as Christians can we then be actively involved in Biblical evangelism/mission. Our message is Jesus Christ and him crucified (1 Cor. 2:2). We need to get the message straight — and we do that as we grow up (in the knowledge and grace of our Lord Jesus Christ)!
Grow Out!
Evangelism/Mission cannot be done in a spiritual vacuum. Thus, as we grow up, we also grow out. Our increasing knowledge of God and his grace means that we develop a heart after God’s heart. God is very clear in his Word about what he desires (“…wants all men to be saved and to come to a knowledge of the truth,” 1 Timothy 2:4).
As we explore God’s Word we discover that God uses people and events to achieve his saving purpose (Genesis 12:1-3; Exodus 7-14; Isaiah 45:1; Luke 1:26-38;1 Timothy 1:15; etc.). The Old Testament is filled with references to God’s desire to reach the farthest ends of the earth with love and mercy (i.e., Isaiah 49:6; Acts 1:6-8). Disciples of Jesus Christ will desire to reach the same.
So where is the “mission field”? For many of us , we imagine that “mission work” involves language study and traveling to far away lands. So “mission” became synonymous with that narrow view. However, are you aware that the countries in Africa send more Christian missionaries to the United States, than the U.S. sends to Africa? That’s right, the U.S. is a mission field!
Should this surprise us? After all, mission work in the Bible always started at home (Acts 1:8). Thus, mission work is an essential part of congregational life. Even without the immigration of millions to the U.S., we have had a great mission field here; many of our neighbors and co-workers do not know Jesus Christ. With immigration increasing, the (home) mission fields are ripe for harvest (Luke 10:2). In greater Kansas City, we face this new reality. In fact, more than 100 native languages are represented in just one school district! And we don’t have to live in a metropolitan area to have contact with this new mission field.
I have become all things to all men, so that I may by all means save some. I do all things for the sake of the gospel, so that I may become a fellow partaker of it. (1 Corinthians 9:22-23 NAS)
My focus for the coming years will be to equip pastors and congregations in three ways: 1) find ways to grow spiritually in Bible study (grow up) 2) explore congregational outreach and growth opportunities (grow out), and 3) equip those congregations that are prepared to start new mission congregations (grow out).
Monday, April 10, 2006
Regaining time
I have not posted much on many boards in the last few months because of a major project. I took my mother's hand-written 300 page manuscript and transferred it to the computer, then scanned 100+ photos, re-touched them, edited the document (many times), laid it out in a page layout program. I finished making the last PDF yesterday - after spending an additional 15 hours over the weekend to meet my own deadline. Now for a final proof and I can send to the printers for printing/binding. I should have the proof of the whole book in 2-3 weeks, then hope to have all copies printed/bound by late May.
Doesn't sound like much, but I have a 9 hours/day analyst position plus 2 hour commute; during this same time period I helped start a Bible College and taught half the courses, and I preach/teach 1-2 times per week in addition to that. It took 5 years - sending each section of each chapter to my mother to edit, re-edit, add more material. She has a diary entry for every day back to 1934.
I ended up using Papyrus XI (for Mac OS X, but also available for Windows), purchasing it in December. Originally I was going to use Word, but with auto numbering of photos, chapters, parts, etc. Word can become unstable. And I didn't need that. It worked very well. And I made the PDFs directly in OS X - and the proof prints of some of the photos are almost as good as the originals.
So, I am relieved, excited, and just trying to regain a sense of time, sleep, etc. Now I begin preparations to teach several Biblical sessions at TAALC Convention in June.
Oh, and this week I am interviewing for a manager of analytics position...
Good thing I haven't had too much to distract me. ;)
Doesn't sound like much, but I have a 9 hours/day analyst position plus 2 hour commute; during this same time period I helped start a Bible College and taught half the courses, and I preach/teach 1-2 times per week in addition to that. It took 5 years - sending each section of each chapter to my mother to edit, re-edit, add more material. She has a diary entry for every day back to 1934.
I ended up using Papyrus XI (for Mac OS X, but also available for Windows), purchasing it in December. Originally I was going to use Word, but with auto numbering of photos, chapters, parts, etc. Word can become unstable. And I didn't need that. It worked very well. And I made the PDFs directly in OS X - and the proof prints of some of the photos are almost as good as the originals.
So, I am relieved, excited, and just trying to regain a sense of time, sleep, etc. Now I begin preparations to teach several Biblical sessions at TAALC Convention in June.
Oh, and this week I am interviewing for a manager of analytics position...
Good thing I haven't had too much to distract me. ;)
Friday, March 31, 2006
Discipleship: The 4th R
Response
Hebrews 10:24-25
Review:
Renewal How did I renew my mind this week?
What made that difficult?
How did I share that with someone this week?
Introduction:
In Hebrews the writer warns these Jewish Christians not to revert back to the legalism of Judaism, following rules to please God and earn heaven. The writer sets the foundation
Hebrews 9:27-10:2
27 And just as it is appointed for people to die once—and after this, judgment — 28 so also the Messiah, having been offered once to bear the sins of many, will appear a second time, not to bear sin, but to bring salvation to those who are waiting for Him.
1 Since the law has [only] a shadow of the good things to come, and not the actual form of those realities, it can never perfect the worshipers by the same sacrifices they continually offer year after year.
Do I face the possibility of going back to the Law to see how good I am?
How does it feel to be under the Law?
What does Romans 8:1 say to me?
(“Therefore, there is now no condemnation for those who are in Christ Jesus…”)
What is the connection to worship?
Hebrews 10:19-22
19 Therefore, brothers, since we have boldness to enter the sanctuary through the blood of Jesus, 20 by the new and living way that He has inaugurated for us, through the curtain (that is, His flesh); 21 and since we have a great high priest over the house of God, 22 let us draw near with a true heart in full assurance of faith, our hearts sprinkled [clean] from an evil conscience and our bodies washed in pure water.
The privilege of right standing with God means that the Christian can come into the presence of God with confidence. What is the basis of that confidence?
1
2
3
What am I encouraged to do? (vv. 19, 22)
Hebrews 10:22-25
23 Let us hold on to the confession of our hope without wavering, for He who promised is faithful. 24 And let us be concerned about one another in order to promote love and good works, 25 not staying away from our meetings, as some habitually do, but encouraging each other, and all the more as you see the day drawing near.
A right relationship with God leads (supernaturally) to do what?
In v. 23
In v. 24
In v. 25
Response is directed in two ways:
1.
2.
What word is the real problem for me in v. 25?
Conclusion: Let's R.A.P. Up!
Response:
What is my response to God this week? In worship? In fellowship? In finances?
Attitude:
How do I approach worship? (Review Acts 2:42-47; See also Psalm 122:1)
Purpose:
Reconciliation leads to new relationships, which leads to renewal through Word and Sacrament. Our response is always a response to God's grace.
How then should I/we live?
How can I pursue this with others at our church home?
Sunday, March 19, 2006
Renewal (3rd Discipleship R)
Renewal
Romans 12:1-2
Review: Relationship
How did you do with your reconciled relationships this week?
How did you share that with someone this week?
Introduction:
The theme of Paul's letter to the Romans is “justified by grace through faith”; in other words, Paul lays out the plan of salvation. In chapters 1-8 Paul presents the doctrine, in chapters 9-11 he deals with the special case of Israel, then in chapters 12-16 Paul looks at the practical application of salvation.
Righteousness is used often in the New Testament - with three Biblical uses of the word:
…of God. This refers to the characteristic of God Himself. God does not live up to a standard, rather whatever God does is right.
…of the demand for us to live up to the righteous standards of God. (Romans 3:10, 23)
…of the gift that is accounted to the person who believes in Jesus Christ. (Romans 3:21-22)
Where do I see myself relative to these?
Why does it matter?
What does Romans 8:1 say to me?
“Therefore” is the transition from doctrine to practice. It means “In light of everything that I have written.”
See also
Titus 3:5-6
2 Peter 3:18
Philippians 1:6
According to Romans 12:1 what are Christians to do?
What is the basis of that urging?
How does that relate to my worship life (in actual practice)?
Conforming: What are some examples of conforming to the world?
Some misunderstand Paul, that he is advocating “removing” the mind. But Paul writes that the transformation occurs by renewing the mind. How do I renew my mind?
What does Paul tell us in Titus 3:5-6 about this process?
A book was written about 40 years ago, entitled The Half-Known God referring to the Holy Spirit. Is that still true for me?
When Paul says that “you will be able to test and approve what God's will is,” the Christian discovers the truth of God's promises and purposes. What does that say to me about living out the renewal of my life in Christ?
Conclusion: Let's R.A.P. Up!
Renewal:
Renewal is the living out and growth that God works in the life of the Christian. It can be painful as old habits, conforming patterns are hard to break. Why is renewal an ongoing process?
Attitude:
Do I look for “renewal fixes”? What is my attitude about renewal personally and in worship? (See John 4:24)
Purpose:
“Therefore” I have read what God desires: to offer my body as a living sacrifice.
What can I do this week in the renewal process?
Have I done that?
How can I pursue this with others at my church home?
Romans 12:1-2
Review: Relationship
How did you do with your reconciled relationships this week?
How did you share that with someone this week?
Introduction:
The theme of Paul's letter to the Romans is “justified by grace through faith”; in other words, Paul lays out the plan of salvation. In chapters 1-8 Paul presents the doctrine, in chapters 9-11 he deals with the special case of Israel, then in chapters 12-16 Paul looks at the practical application of salvation.
Theme verses: 1:16-17
I am not ashamed of the gospel, because it is the power of God for the salvation of everyone who believes: first for the Jew, then for the Gentile. For in the gospel a righteousness from God is revealed, a righteousness that is by faith from first to last, just as it is written: “The righteous will live by faith.”
See also Philippians 3:8-9
What is more, I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them rubbish, that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ -the righteousness that comes from God and is by faith.
Righteousness is used often in the New Testament - with three Biblical uses of the word:
…of God. This refers to the characteristic of God Himself. God does not live up to a standard, rather whatever God does is right.
…of the demand for us to live up to the righteous standards of God. (Romans 3:10, 23)
…of the gift that is accounted to the person who believes in Jesus Christ. (Romans 3:21-22)
Where do I see myself relative to these?
Why does it matter?
What does Romans 8:1 say to me?
Romans 12:1-2
1 Therefore, I urge you, brothers, in view of God's mercy, to offer your bodies as living sacrifices, holy and pleasing to God -this is your spiritual act of worship. Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God's will is -his good, pleasing and perfect will.
“Therefore” is the transition from doctrine to practice. It means “In light of everything that I have written.”
See also
Titus 3:5-6
2 Peter 3:18
Philippians 1:6
According to Romans 12:1 what are Christians to do?
What is the basis of that urging?
How does that relate to my worship life (in actual practice)?
Conforming: What are some examples of conforming to the world?
Some misunderstand Paul, that he is advocating “removing” the mind. But Paul writes that the transformation occurs by renewing the mind. How do I renew my mind?
What does Paul tell us in Titus 3:5-6 about this process?
A book was written about 40 years ago, entitled The Half-Known God referring to the Holy Spirit. Is that still true for me?
When Paul says that “you will be able to test and approve what God's will is,” the Christian discovers the truth of God's promises and purposes. What does that say to me about living out the renewal of my life in Christ?
Conclusion: Let's R.A.P. Up!
Renewal:
Renewal is the living out and growth that God works in the life of the Christian. It can be painful as old habits, conforming patterns are hard to break. Why is renewal an ongoing process?
Attitude:
Do I look for “renewal fixes”? What is my attitude about renewal personally and in worship? (See John 4:24)
Purpose:
“Therefore” I have read what God desires: to offer my body as a living sacrifice.
What can I do this week in the renewal process?
Have I done that?
How can I pursue this with others at my church home?
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