drawn by the spirit

d. b. knox's understanding of the church as fellowship, "the unselfish giving of ourselves to one another in the common task which for Christians is sharing together with God in God's work of bringing blessing to our fellow men" (works, ii, 59) is quite refreshing. as is the following lengthy quote about why christians go to church.

"Consider further for a moment why we come to church, why we put aside the time, and in the old days put on our best clothes. Why come to church? The universal answer amongst evangelicals is 'to worship God,' and we call the service a 'worship service.' But this is quite out of line with the New Testament. In the New Testament, worship is a moment by moment, daily activity. What we do is our worship of God, for we do everything, without exception, for him, for his glory, that is, to show forth his character (Rom 12:1; 1 Cor 10:31). So it cannot be to worship God that we come to church, for we are doing that every moment of the day. Such language betrays an inadequate concept of our daily life. The reason for coming to church cannot primarily be in order that we might pray, for normally we pray privately, entering into our room and closing the door, as Jesus told us to. Nor can it primarily be to hear God's word, for we read and meditate on it at home, where these days we may also listen to tapes of the world's best preachers and expositors.

So why go to church? The reason is that we are drawn into each other's company by the Holy Spirit who dwells within us. We are drawn together to give expression to the reality that we are all in Christ's presence" (works, ii, 75-76).

gleanings from gilead

finishing marilynne robinson's gilead last evening, i came across two selections that demanded further reflection. gilead is a letter written by an aged iowa pastor to his pre-adolescent son as a way for the child to remember his father after he dies. it really is a delightful and thoughtful book. many thanks to paul for the recommendation. now, on to two selections at which i either paused or laughed.

"Cataract that this world is, it is remarkable to consider what does abide in it" (gilead, 193).
on a morning like today with its fresh breeze, blue sky, and the chorus of birds outside the window, i am amazed by the truth of this statement. images of the divine all around me in this fallen world.

"Two or three ladies had pronounced views on points of doctrine, particularly sin and damnation, which they never learned from me. I blame the radio for sowing a good deal of confusion where theology is concerned. And television is worse. You can spend forty years teaching people to be awake to the mystery and then some fellow with no more theological sense than a jackrabbit gets himself a radio ministry and all your work is forgotten. I do wonder where it will end" (gilead, 208).
sad. but true.

dickinson 5

"I have a Bird in spring
Which for myself doth sing--
The spring decoys.
And as the summer nears--
And as the Rose appears,
Robin is gone.

Yet I do not repine
Knowing that Bird of mine
Though flown--
Learneth beyond the sea
Melody new for me
And will return.

Fast in a safer hand
Held in a truer Land
Are mine--
And though they now depart,
Tell I my doubting hear
They're thine.

In a serener Bright,
In a more golden light
I see
Each little doubt and fear,
Each little discord here
Removed.

Then will I not repine,
Knowing that Bird of mine
Though flown
Shall in a distant tree
Bright melody for me
Return."

(the complete poems of emily dickinson, 7-8)

spring in the river city

well, it appears that spring is finally making its way to louisville. today is the first of what appears to be a string of nice days in the city. leanne has been ready for this for some time now. we've been faked out on a few occasions, but this looks likes the real thing. saw one of our little finches yesterday, even. i must get some pictures of them, but the little things are so dang quick.

off to enjoy the weather. taking the bike friday to our local whole foods market for breads and yogurts. then, i think i'll stop at heine bros. for some tea and editing time on chapters one and two. sounds like a delightfully splendid afternoon.

go: chapter 0: mature foundations, part three

it seems one of the loudest complaints that critics are raising against bdm and that portion of the emergent movement he represents has to do with his stance on religions other than christianity. specifically, whether adherents of other faiths can be saved in ways other than through the atoning life, death, and resurrection of christ. since i feel certain this will come up again in my extended evaluation of generous orthodoxy, i opt to leave it alone for now. but i do want to interact with what i think might be at least part of bdm's problem on this subject--a part that shows up in the chapter about which i am currently thinking. "A generous otrhodoxy of the kind explored in this book," writes bdm, "while never pitching its tent in the valley of relativism, nevertheless seeks to see members of other religions and non-religions not as enemies but as beloved neighbors, and whenever possible, as dialogue partners and even collaborators" (go,35). perhaps a generous orthodoxy can do this. a gracious orthodoxy, though, can not. a gracious orthodoxy can think biblically of its neighbors in other religions and non-religions as loved, but only counts other believers who have called on the name of the lord as members of the beloved. there is a difference. motivated by love, christians ought to introduce their friends of other religions and non-religions to the beloved community of faith, welcoming them into that community only based on the spilled blood of the only sacrifice for sin, jesus christ. that is gracious orthodoxy, right thinking brought about by the grace of god reaching out to others in the same spirit of grace.

the danger of denominationalism

in my reading of d. b. knox, i have been encouraged, amused, and frightened at his analyses of centralization in denominations and "conventions." he is clearly a proponent of the autonomous, free church. perhaps a surprise given his anglicanism. furthermore, his insights on these issues are something from which most baptists could learn a great deal. for example, from my and my close friends' experiences, the sbc would do well to hear knox's warning:

"Centralized control outside the congregation extinguishes the gospel within the congregation in due course. History confirms this truth abundantly. Even the smallest degree of control has this effect in the long run, for experience shows that the centre, when given a control of the congregation, over the decades increases it, aiming at uniformity and obedience. But the gospel rocks the boat of the denomination! The centre finds this uncomfortable and increases its power until it controls the boat, not by the word of God and prayer, but by organizational rules backed by secular sanctions, so that the word of God and the Spirit of God will hardly be found any more in that denomination, for it will not create nor hold spiritually-minded members" (works, ii, 96).

collect for the day

the following is a collect included in the 1552 and 1559 editions of the book of common prayer. seems a fitting way to reflect on "good Fryday."

"ALMIGHTIE god, we beseche thee graciously to behold this thy famely, for the which our lord Jesus Christ was contented to bee betrayed, and geven up into the handes of wicked men, and to suffre death upon the crosse: who liveth and reigneth with thee and the holy ghoste now and forever. Amen."

seriously

"By taking oneself too seriously one is prevented from being serious enough" (standing by words, 85).

experience assures me of the truth of this statement by wendell berry in his "notes: unspecializing poetry." isn't it a good thing to be able to laugh at oneself. i mean, face it, i do and say some stupid and hilarious things. we all do. most people could stand to lighten up a bit. i have seen this all too often with preachers for instance. if you treat everything as serious, then how will the people around you know when something really serious is being addressed. or something joyous. or something grievous. perhaps a little satire or levity is a good thing. i am grateful for close friends who won't let me take my life or myself too seriously. ultimately, neither it nor i am worth it. seriously.

go: chapter 0: mature foundations, part two

"Citizen's arrest! Citizen's arrest!" these words, with the accent of one gomer pyle, echoed through my head as i read a paragraph in bdm's generous orthodoxy. "In that traditional setting," writes bdm, "orthodoxy could be articulated and debated by scholars or officials who had little responsibility to actually live by or live out the orthodoxy they defended. Defenders of orthodoxy were seen more like referees than basketball players; nobody cared if they could pass, dribble, or shoot, as long as they could blow a whistle and name an infraction in their black-and-white striped shirts" (go, 30-31). now split infinitive aside, i think bdm is correct here. all too often, we become so enamored with defending the faith, that we forget the scriptures insistence that we have been given an active faith. "By this," jesus taught, "all people will know that you are my disciples, if you have love for one another” (john 13:35). nothing here about chasing down the one making a u-turn and screaming at the top of our lungs (though paul does make it clear that such actions are needed at times if we aim to love our neighbors). in part, bdm's point is made as the "gomer pyles" of the evangelical world shout after him.

this isn't to say that referees aren't useful to make certain the rules are enforced. though from my playing days, there were very few that could be trusted. maybe that's why i am so hesitant to trust the evangelical zebras. the fact is, in the end, the game can be played without referees, but not without players. furthermore, we are not left without such enforcers. by grace, we have been given the rules of the game (found in the old and new testaments). the holy spirit, through the writings of the prophets, jesus, and the apostles, is our referee. finally, one that can be trusted. so, let's stop whining about the calls and get to what is fun. let's play.

d. b. knox and church membership

for the past two weeks i have been reading some of the writings of d. b. knox (1916-1994). knox served the church in australia for the majority of his life, holding the position of principal of moore theological college from 1959 to 1985 and founding george whitefield college in south africa in 1988. i have found knox's writings, especially about the church as "the fellowship which God has with us and which we have with one another" (works, ii, 22), extremely encouraging. in the essays comprising the section on "the church," he says things that i have been thinking about for the last year or so while considering biblically the doctrine of the church. below is a brief selection from knox's brilliant essay, "church, churches, and denominations:"

"The unity of the visible church consists of accepting into full membership of the congregation all true believers who happen to be in the congregation at the meeting of the congregation. It is Christ's church; he has gathered all its members. Every one who is Christ's and has been gathered by him is as true a member of that congregation or church, though it may be the first time he has been present at that particular gathering, as those who have met in the same place before and are the usual members of that visible church. Since the visible church has no purpose or mission beyond being the church, that is, being the fellowship of Christ's people, there is no need for any further qualification for membership at that church than being one of Christ's people and being present. Thus the unity of the heavenly church is expressed in the unity of the visible church by the complete acceptance into full fellowship of all who call upon the name of the Lord.

Of course, if members of the visible church wish to club together to transact business beyond being a church (which has no business apart from fellowship with Christ, and with one another in Christ), then explicit membership or a membership roll may be necessary. But it is not a church roll, but a roll of persons with certain qualifications who are also church members. But membership of the church, that is, of the congregation, and participation equally and fully in all the activities of the congregation (which consist only of fellowship with Christ and with one another) must not be restricted to those on a membership roll, or to those who have been immersed, or to those who have been confirmed, for these are not requirements of God for membership of the body of Christ" (works, ii, 94-95).

more to follow...

go: chapter 0: mature foundations, part one

"Orthodoxy in this book is similarly caught up in the practice (orthopraxy) of love for God and all God's creations" (go, 33). is bdm implying that "other" orthodoxies aren't concerned with practice? if so, then of course he is correct. sometimes people do get more concerned with what they believe and neglect how these beliefs influence their lives. but the opposite is also true. sometimes people get so concerned with how they are living that they neglect any serious consideration of the convictions that lead to their actions. neither way is right. thus, neither way is orthodoxy or orthopraxy. but bdm offers nothing new here. james said much the same thing in the mid-first century. "What good is it, my brothers," he wrote, "if someone says he has faith, but does not have works? Can that faith save him? If a brother or sister is poorly clothed and lacking in daily food, and one of you says to them, 'Go in peace, be warmed and filled,' without giving them the things needed for the body, what good is that? So also faith by itself, if it does not have works, is dead" (james 2:14-17). so, yes, bdm is correct. we must "celebrate orthodox doctrine-in-practice." but, according to james, the two, if held rightly, cannot be separated. gracious orthodoxy not only believes properly because of the grace of god, but, by god's grace, it also demonstrates the mark of jesus, loving god and all god's creations.

prayers of the people

as part of the prayers of the people, form one in the book of common prayer, the congregation petitions for "the aged and infirm, for the widowed and orphans, and for the sick and suffering" (book of common prayer, 384). this morning during the prayer, i was especially reminded of my friend greg's father, john thornbury. john thornbury had emergency bypass surgery late this week to clear six blockages. the last news that was forwarded along from greg was that his father was recovering from the operation. mr. thornbury has pastored the same church in winfield, pennsylvania for the past forty-plus years. he has written several wonderful biographies published by evangelical press, including god sent revival: the story of asahel nettleton and the second great awakening , david brainerd: pioneer missionary to the american indians, and a pastor in new york: the life and times of spencer cone. several of my closest friends count john thornbury as a model of the pastor-teacher. as he and his family labor and pray for his strength and encouragement, the response in the liturgy is very appropriate: "Lord, have mercy."

palms and the cross

as the offertory anthem this morning, the choir at st mark's sang watts's beautiful hymn, "when i survey the wondrous cross." how fitting a song to sing on palm sunday. also, a rather fitting way to begin thinking about holy week.

"When I survey the wondrous cross
On which the Prince of Glory died,
My richest gain I count but loss,
And pour contempt on all my pride.

Forbid it, Lord, that I should boast,
Save in the death of Christ, my God;
All the vain things that charm me most,
I sacrifice them to his blood.

See! from his head, his hands, his feet,
Sorrow and love flow mingled down;
Did e'er such love and sorrow meet,
Or thorns compose so rich a crown?"

know when to fold 'em

my friendly ups driver carey just dropped off a wonderful package for me. so, between putting together my new bike friday, having lunch with a friend who has a birthday today, and watching ncaa games, i don't think there will be much posted today. well, except for pictures of my bike in its various stages.

shortly after arrival





unpacking and assembling









ready for the maiden voyage

what a blockhead

upon our arrival in louisville in january 1997, i enrolled in hebrew exegesis of the book of deuteronomy. the professor was daniel block. my first class meeting at sbts was dr. block's deuteronomy course. his was the only course in which i ever experienced the "syllabus shock" so glibly spoken of at seminary. outside of the three exegesis courses i took with block, in fact, i never had a syllabus that shocked me in anyway. his classes, it must be said, were another thing entirely. he expected students to work. no small task at an institution plagued by open enrollment. dr. block, though, was nearly always up to the task. it seemed that people desired to complete the work he assigned. he is a wonderful teacher of the word who is passionate about the gospel.
last week while in birmingham, i heard some saddening news. dr. block and ellen, his wife, have decided to leave his endowed chair at sbts to take a position in wheaton college's biblical and theological studies department. now, i knew that the last few years at sbts had not been the kindest to dr. block, but i was floored nonetheless. when i returned home and shared the news with leanne, she too was grieved by the news. we both really care for the blocks. we have been church members with them, been challenged by his preaching, shared meals with them, and attended october costume parties at their home--dressed in successive years as an old woman and kojak, agents mulder and scully, and scooby and shaggy (pictures may come later). the thought of louisville and sbts without them is painful. but after stopping by dr. block's office and talking with him earlier this week, the pain was confirmed. they are moving to wheaton. and he seems excited--always looking ahead at future possibilities. the wheaton community is gaining an incredible couple. seems there are too few people like dan and ellen block in the world. i am grateful to know them. always grateful to be a blockhead.

waiting

waiting--waiting--
listening for the tone
that lets me know the day
you are on your way
home.

bb and bdm

my comments on mclaren's a generous orthodoxy are really not an attempt to make any sort of evaluation of the emergent church movement. as i mentioned in a previous post, i know very little about the movement. i feel fairly certain that anyone looking for that kind of evaluation can find persons much abler than myself to assist them in thinking through the pros and cons of the emergent church. today, i noticed one such evaluationdue to my lack of interest, i personally found the discussion of the new "loonatics" more exciting. but, as i remember, i also liked "new coke," which is quite possibly heretical i know. but i also prefer pepsi, so i suppose there is no going back. anyway, for those of you looking for something i neither can nor care to give, namely a more in-depth evaluation of the emergent movement, perhaps you should begin by looking here. if nothing else, it might make you want to catch some old looney tunes cartoons on cable. it stirred that desire in me.

go: introduction, part two

invoking an ancient-future approach to the christian faith, bdm contends that twenty-first century christians ought to learn from the various traditions and historic streams of the faith (ago, 18). i think he is absolutely correct. that said, i wonder how he can really expect to learn anything given his commitment to the philosophical system commonly known as postmodernism with its rejection of truth claims. if truth means nothing or next to nothing, how, then, can he hope to learn anything from christians, be they past, present, or future? what role does truth assume in the development of a genuinely gracious orthodoxy?
these questions lead me to the second part of my thinking about gracious orthodoxy, namely, that it must be based on something. without some foundation, which bdm really struggles to affirm, we have no orthodoxy to label as generous or gracious. whether one likes it or not, believing in something is a truth claim. of course, the question is: in what do you believe? if gracious orthodoxy is right thinking not only brought about by the grace of god but also reaching out to others in the same spirit of grace, then from whence does this thinking originate? my answer, which i will revisit in the coming weeks, is from god's gracious revelation to humanity, the christian scriptures. gracious orthodoxy must be based on a whole bible theology or it can be neither gracious nor orthodox. unlike bdm, however, i don't think that believers who affirm the trustworthiness of the scriptures must inherently be ungenerous. on the contrary, if edwards is correct in religious affections, especially in his discussion of the final sign that a person has truly experienced grace, and in charity and its fruits, then the exact opposite must be true. to the extent that christianity is not gracious or orthodox, it has failed to meet the standards of god's revelation.

update on gura

some brief comments on philip gura's jonathan edwards, which i mentioned here. my copy was waiting for me when i returned from birmingham. so, i read it yesterday. initial reaction is simple: i liked it.
gura does a great job situating je in the emergent (a word he seemed to like) evangelical world of the eighteenth century. while he does not provide the context that marsden did in his offering of je's life, gura's volume is certainly more manageable for a classroom setting. at times, though, i would have liked some of the context that marsden established. without a knowledge of the indian wars of the eighteenth century, for example, one might almost think that je was only vaguely aware of his red neighbors prior to his friendship with brainerd and his time in stockbridge. perhaps even more disturbing for me personally was gura's almost complete avoidance of the existence of enslaved africans in the edwards's household. marsden's treatment of this subject wasn't that much more effective or compelling, but at least he made some comments (or allowed ken to do so). gura, on the other hand, only mentioned this fact in a footnote. i suppose i shouldn't protest too loudly, though, since i don't want people stealing any of my thunder.
my enthusiasm for this volume has not waned after reading it. it reminded me of all the good things about iain murray's biography of je without murray's penchant to promote his own theology. that's not to say that gura doesn't make je's calvinism very clear. rather, he does so without demeaning any other theology besides je's calvinism. while it may lack some of the details of marsden's telling, gura's consideration of je is a valuable addition to the literature. besides, as someone recently remarked to me, who needs to know every little detail of je's life? order your copy today.

go: introduction, part one

orthodoxy, which means "straight or right thinking," by definition must be concerned with whether the thinking involved is correct. thus, like it or not, to talk about orthodoxy one must wrestle with both and right and wrong opinions. now, this may not be politically or theologically fashionable, but the concept of orthodoxy demands taking such a stance. the orthodox suggests the unorthodox.
this does not mean, however, that orthodoxy has to be ungenerous. in fact, one might argue that genuine christian orthodoxy is always generous, even when it combats unorthodoxy most vehemently. why? because genuine christian orthodoxy is a byproduct of grace. no, it's more than that. orthodoxy is a direct result of grace. graciously, god has instructed his people how to think rightly about their relationship with the triune god. knowing that their belief is a gift from god, the orthodox consequently ought to exercise grace toward those who do not agree with them in part or in whole.
while generous orthodoxy is an admirable goal, i think genuine christians ought to aim for more. our responses to fellow believers and to nonbelievers must be more than generous, they must be gracious. in the coming weeks, therefore, let's think about gracious orthodoxy, right thinking not only brought about by the grace of god but also reaching out to others in the same spirit of grace.

go: a preview

as i mentioned here, i have been planning an interaction with a recent book i read. i have taken the last few weeks to think more about the book and am growing more comfortable with how i want to discuss it. so, over the coming weeks, i intend to consider the strengths and weaknesses of a generous orthodoxy.
as i mentioned in my earlier post, i initially picked up this book because a friend asked me to give it a read. i must admit that i knew relatively nothing about the emergent church movement with which this volume is associated prior to reading it. my comments, therefore, will have relatively nothing to do with that movement. instead, i simply want to use this as an opportunity to converse with my friends about some important and timely issues facing the evangelical community.

home again

well, i am back in louisville. after yet another barbecue stop (this time way down snake road in clements, alabama) and a short traffic jam in nashville, my time in hot ol' birmingham has ended. now, it certainly wasn't hot. in fact, this morning was the first really pleasant morning of our week. it even allowed some well-spent time on a screened-in porch. but, for me, the week was a wonderfully refreshing time. in addition to making some good progress on chapter three, the time spent reflecting on and discussing the fellowship of saints was extremely encouraging and enlightening. much mary catherine's was consumed, though some of it was tainted with chocolate syrup. way too much food was eaten, though some will claim way too much came back to haunt them. a fair share of cynical comments were made, including a brilliant time discussing the "little" things in life. i need weeks like this.

that said, home feels great.

pathetic hilarity

"that's hilarious." that was about all i could muster. to think that some people could be concerned with words that no one, with the possible exception of a few close friends, would ever see. still, though, he was made aware a continued affiliation with this guy might present a barrier to future opportunities that might come his way. "hilarious," however, rather quickly gave way to "pathetic." pathetic that strongarm tactics seem to be the primary option. pathetic that self-criticism seems not to be an option. pathetic that critique is only valid if it goes in one direction. pathetic that questioning anything else is not valid. pathetic that friends must say such things to one another. hilarious. pathetic. welcome to my world.

wb: poet-preacher

as i have mentioned in various posts, i have matured into being a fan of the writings of wendell berry. his fiction, nonfiction, and poetry alike captivate me. one of my friends who turned me on to wb (though i never read any of his work until after this friend went into exile), has a wonderful treatment of berry's public theology. with a keen theological mind of his own, sean lucas provides a compelling analysis in "god and country: wendell berry's theological vision" in christian scholar's review xxxii:1 (fall 2002): 73-92. as i read sean's essay again, i couldn't help but imagine how wb's recent novel, hannah coulter, makes sean's argument even more impressive. focusing on the themes of the kingdom of god, creation, the gathered community, work as calling, and heaven, sean conludes that "Christians need Wendell Berry. Though he may not see himself this way, Berry is more than a poet, essayist, novelist, or farmer. Rather, he is a preacher. He proclaims his sermon in a variety of forms, but the message is the same. We live in the Kingdom of God. The creation is good and loved by God. We live as parts of a gathered community. Our work, to which we all are called, is good if it is done to God's glory and the others' benefit. When we live a life of harmony and love, we taste Heaven on earth. While Berry's sermon sometimes cuts the conscience, it also binds up the wounds with the salve of what life could be like if we would live in harmony with God's Kingdom" ("god and country," 91-92). well said.

on a side note: sean also has a book scheduled to hit your local bookstore any day now. so, please keep your eyes open for his robert lewis dabney: a southern presbyterian life. while i must admit i am not really a big fan of dabney (and sean's telling of his life only reaffirmed my distaste for much about the man), when i read this work in manuscript form i recognized it as a wonderful example of biographical writing. sean analyzes dabney's life without unduly praising or damning the man. such works not only illustrate the problem of sin in even the church's greatest saints and leaders, but they also manifest the glorious extent of grace. order your copy today.

bad stories

while on the subject of books today, why are so many modern novels so bad? i am not even certain bad is the correct adjective. perhaps atrocious is more fitting. i generally have stayed away from most fiction in my reading career, though in recent months i have given the time to read the superb novels and short stories of wendell berry (see the power of words below). but the really popular novels are not those by accomplished artists like wb. instead the books that sell and consistently occupy a place on most best-seller lists read as if their authors have progressed only slightly beyond the level of most high schoolers forced to participate in a creative writing exercise. relying on what one of my co-directors calls a "nancy drew style," these would-be authors construct sentences that make you laugh. sentences like "our hero surpirsed our protagonist with a powerful kidney punch--the kind of punch that makes you double over in pain." yes, such sentences deserve a hearty chuckle, but only after an appropriate period of grief. why do so many of our "best-selling" authors insist on writing as if we can not even read? "In fact," asserted G. K. Chesterton, "a baby is about the only person, I should think, to whom a modern realistic novel could be read without boring him" (orthodoxy, 51). unlike berry, though, i won't lay much of the blame for such bad writing on the personal computer. no, bad writing is simply the fault of bad writers--the kind of people who write badly. or something like that.

the perfect technology

i love books. the characteristic smell of specific publishers. the crisp feel of a tight binding. the heft of a volume in your hand. good books are like friends, well, at least like good friends. they're reliable, loyal, and encouraging--even when they tell you things you don't want to hear.
also, i love technology. the click of the keyboard. the quiet hum of a fan. the spin of a harddrive. face it, i am a gadget-freak. i go few places without my ibook and ipod. i am accessing the net at this moment using an inspiring concoction of cable and cellphone. i long for apple to revive the newton. good gadgets are also like good friends. they're reliable, loyal, and encouraging--as long as the batteries are charged at least.
one might think (like wendell berry implies in his delightful essay, "why i will not buy a computer") that books and technology are incompatible. one might even be right in holding such convictions. that said, i think there is more to it than that. yes, there was a time when printed books were the ultimate technology. to a certain extent, it is true, such a time has passed. then again, however, i agree with stephen wrinn, the director of the university press of kentucky, who said, "Maybe I am old-fashioned, but I think the book is the perfect technology." perhaps that explains my affinity for tomes and technologies, things which seem so incompatible. or maybe my simple mind cannot shake its hobgoblin.

o kinky turtle

"lead on, o kinky turtle, the day of march has come." or so leanne used to think ernest shurtleff's hymn began. and, well, that isn't really too far of a stretch. i thought of leanne and her inclination to sing these lyrics this morning during morning prayer when i read the following collect, which is a meaningful and hopeful prayer:

"O God, the King eternal, who dividest the day from the night and turnest the shadow of death into the morning: Drive far from us all wrong desires, incline our hearts to keep thy law, and guide our feet into the way of peace; that, having done thy will with cheerfulness while it was day, we may, when the night cometh, rejoice to give thee thanks; therough Jesus Christ our Lord. Amen" (book of common prayer, 56).

burgers, barbecue, and baxter

today a friend and i drove about six hours south of louisville to hot old birmingham. he is on a reading sabbatical and i hope to get a first draft of chapter three finished. on the way down, we were able to meet a dear friend of mine for lunch, sharing a wonderful time together over what might one of the best hamburgers in the known world. from dub's, we made our way to whitt's barbecue and, then, on to birmingham. i must say it was good to get here and see that baxter is doing well, despite his outpatient surgery today. the week promises to be a productive, encouraging, and enlightening time. much mary catherine's will be consumed. way too much food will be eaten. and cynical comments will be made. i need weeks like this.

a thought on 4 lent sunday

"god's favor often leads into rather than away from difficulties."

this statement was one of several poignant remarks made by charles hawkins at st. mark's this morning. preaching from the ninth chapter of john's gospel, charles painted a beautiful picture of the dilemma often caused by faith. a faith in this chapter that occurs after the work of god through christ. what a provocative portrayal of salvation!

family

today, leanne and i had the occasion to spend time with members of my mother's family. one of my cousins and her husband were given a baby shower in anticipation of their daughter emma, who they hope to be going to china for very soon to adopt. also, we got to visit with my maternal grandparents, who recently moved back to indiana from florida. it really is wonderful to have so many family members living within a two hour drive. with every opportunity we have to spend together, i realize that we don't take advantage of our proximity nearly enough. of course, everyone has busy schedules. such excuses, valid though they may be, mean little. i hope for change.

truth in spired

"Lord, you have been our refuge
from one generation to another.

Before the mountains were brought forth,
or the lands and the earth were born,
from age to age you are God.

You turn us back to the dust and say,
'Go back, O child of earth.'

For a thousand years in your sight are like yesterday
when it is past
and like a watch in the night.

You sweep us away like a dream;
we fade away suddenly like the grass.

In the morning it is green and flourishes;
in the evening it is dried up and withered.

For we consume away in your displeasure;
we are afraid because of your wrathful indignation.

Our iniquities you have set before you,
and our secret sins in the light of your countenance.

When you are angry, all our days are gone;
we bring our years to an end like a sigh.

The span of our life is seventy years,
perhaps in strength even eighty;
yet the sum of them is but labor and sorrow,
for they pass away quickly and we are gone.

Who regards the power of your wrath?
who rightly fears your indignation?

So teach us to number our days
that we may apply our hearts to wisdom.

Return, O LORD; how long will you tarry?
be gracious to your servants.

Satisfy us by your loving-kindness in the morning;
so shall we rejoice and be glad all the days of our life.

Make us glad by the measure of the days that you afflicted us
and the years in which we suffered adversity.

Show your servants your works
and your splendor to their children.

May the graciousness of the LORD our God be upon us;
prosper the work of our hands;
prosper our handiwork."
(psalm ninety, book of common prayer)

truth in fiction

"You don't have bad luck. Bad things happen to you because you're a dumbass."

so spoke the patriarch of the forman clan. in his usual manner, of course. over the past few years, i have developed an affinity for fox's that '70s show. now, we rarely ever watch episodes except in syndication. and we have seen most of these three or four times each. that said, the show is smart and funny. like our favorite brit-coms, we laugh at the same things every single time no matter how often we have seen that particular episode. so, when red explained to eric "why bad things happen to good people," i laughed. again. then, it struck me that his attempt at theodicy wasn't too far from correct. bad things do happen, clearly. such things happen largely as consequences of sinful choices. and what better appellation to describe sinners than the one red chose? now, the show can be completely redeemed if i can only ascertain the philosophical and theological value of "wearing your ass for a hat."

truth in verse

Lurking in the darkness
making not a sound.
Quiet...shhh...Quiet.
Perhaps they'll bring him down.

Unawares they will not catch him;
quiet though they be.
Sneaking is not easy
when the Lurked lurks, see?

three "a" day: an announcement

so, time for the final "a" of the day. sorry for the alliteration. despite some of my best efforts i remain a southern baptist. who ya' rootin' for? s b c! i digress, though.
a few weeks ago, at a friend's request, i read a book. that alone is not terribly extraordinary. this particular book, though, is one i would have never known about or more than likely even picked up otherwise. not only did i not know anything about this volume, but i also knew nothing about the "movement" within evangelicalism from which this writing had emerged. as an aside, i must add that this ignorance on my part, for which at times i am thankful, is one of the benefits of life outside an evangelical institution. but, as requested, i gave this book a read and, relative to my limited ability, an analysis. after i read it, i began to grow more aware of the babel that more than a few evangelicals are making over it. as one might guess, some significant southern baptists are lending their voices to the cacophony of criticism, much of which seems well-deserved.
now, perhaps because of my foray into a different discipline, i tended overall to find the book a useful read. yes, the author subscribes to a philosophical system quite different than, even anthithetical to, my own. yes, this system often plagues his conclusions, making it impossible for him to say anything substantive even if he wanted to (which he genuinely seems reticent to do). yes, these conclusions, such as they were, frustrated, discouraged, and frightened me. but. the possibilities these same incomplete conclusions offered also bolstered, encouraged, and excited me. furthermore, i was convicted about the state of both the evangelical church, especially the segment with which i am most familiar, and my own belief. there is something refreshing, dare i say glorious, about a faith that is most concerned, first, with loving god above all else, and, second, with loving one's fellow human beings. that, it seems, is a biblical faith.
so, after some reflection and because it affords the prospect of still more relection, i have decided that beginning in the next week or so, i aim to interact even more with the strained findings of this book. to be honest, i am tentative about doing so. i am also excited about trying to do so. both my reluctance and my enthusiasm stem, at least in part, from knowing some of you who actually visit this site from time to time. my reluctance--many of you are clearly more suited for such a task than i am. my enthusiasm--many of you will sharpen my thoughts with your comments, given as the circle demands via email, the phone, or other forms of conversation. my hope--simple: that my friends and i, who share a genuine passion for the state of both evangelicalism (not simply our own little slice of it) and our own belief, will emerge from our conversations and reflections more like christ. i hope, that is, that we come away with something, because, as theologian hans frei claimed, "Generosity without orthodoxy is nothing, but orthodoxy without generosity is worse than nothing." give me something.

three "a" day: an annotation

early march in louisville. not quite winter. not quite spring. 26 degrees at 9 am. snow tonight. 54 degrees and rain tomorrow. now, unlike leanne, i like the cold weather. but, like leanne, i am ready for spring to arrive. in part i want this for selfish reasons, namely, so that i can ride my bike more. and in a few weeks i can say, so that i can ride my bikes more. so i selfishly want warmer weather by the time my new bike friday new world tourist arrives. but the prospect of the new season is not only exciting because of what it will offer me.
no, spring, it seems, serves as a powerful reminder of grace. "dead" things come to life and grow. the sounds of the world change. such budding life can be seen even among the iron boxes of the metropolis. of course, such a thought is by no means original with me. as i thought of these displays of grace while watching the cars, bikes, runners, and dogs go by my office window, i remembered the following verses penned by anne bradstreet, a seventeenth-century poet. bradstreet's many poems gave voice to her love for her god and her love for her neighbors. testifying to her belief in the grace and mercy of a sovereign god who cared for his own, she noticed the divine and the acts of the divine all around her. what a way to view life.

"As spring the winter doth succeed
And leaves the naked trees do dress,
The earth all black is clothed in green.
At sunshine each their joy express.

My sun's returned with healing wings,
My soul and body doth rejoice,
My heart exults and praises sing
To Him that heard my wailing voice.

My winter's past, my storms are gone,
And former clouds seem now all fled,
But if they must eclipse again,
I'll run where I was succored.

I have a shelter from the storm,
A shadow from the fainting heat,
I have access unto His throne,
Who is a God so wondrous great.

O hath Thou made my pilgrimage
Thus pleasant, fair, and good,
Blessed me in youth and elder age,
My Baca made a springing flood.

O studious am what I shall do
To show my duty with delight;
All I can give is but Thine own
And at the most a simple mite."
(the works of anne bradstreet, 256)

three "a" day: an advertisement

i wanted to make my faithful readers aware of a new book that demands your attention. hill & wang recently released philip gura's jonathan edwards: america's evangelical. rather than writing a biography to rival george marsden's recent offering from yale university press, gura describes his book as a "consideration of Edwards," a "selective" meditation on certain themes in his life and ministry. i heard gura, who teaches english, american and religious studies at unc-chapel hill, present a portion of this treatment several years ago in washington dc and, as usual, was impressed by his work. how delightful to have a biography of je that, according to an early review, relies on "a forceful argument that's clear, accessible and arresting." order your copy today.

double double-consciousness

throughout the month of february, i tried to read a selection from african american religious history: a documentary witness. reading the writings of african american men and women seemed one way to celebrate black history month. the confessions of nat turner. excerpts from the diary of jarena lee, a nineteenth-century female preacher in the african methodist tradition. martin luther king jr.'s "letter from a birmingham jail."
one of my readings, the 1818 farewell sermon of lemuel haynes, reminded me of a famous passage from w. e. b. du bois's the souls of black folks. "It is a peculiar sensation," wrote du bois, "this double-consciousness, this sense of always looking at one's self through the eyes of others, of measuring one's soul by the tape of the world that looks on in amused contempt and pit. One ever feels his twoness,--an American, a Negro; two souls, two thoughts, two unreconciled strivings; two warring ideals in one dark body, whose dogged strength alone keeps it from being torn asunder." lemuel haynes not only had a double consciousness, but as my friend, john saillant, demonstrates in black puritan, black republican: the life and thought of lemuel haynes, 1753-1833, haynes added a third and a fourth level of consciousness to the mix. a free black living in congregationalist new england his entire life, haynes did things that others in his situation only imagined. he fought in the continental army. he was the first african american ordained by any american denomination. he married elizabeth babbit, a white woman from massachusetts. he served as pastor of a white congregation in rutland, vermont. after thirty years, though, "race" issues in the new republic overwhelmed the congregation and they dismissed their pastor, deeming it improper to be taught any longer by a black man. he pioneered what became known as the abolitionist movement, relying in large part on his belief in new divinity calvinism and problack republicanism. lemuel haynes was "an American, a Negro" but he was also a puritan and a republican. this fourfold consciousness, however, did not protect him any more than du bois's double-consciousness. in the end, haynes lived behind the veil, plagued, as was du bois, by the problem of the color line.

lemuel haynes

starting the day the seventeenth-century way

the 1662 book of common prayer included the following prayer as a part of its morning prayer order. some things need no improving.

"O, LORD , our heavenly Father, Almighty and everlasting God, who hast safely brought us to the beginning of this day; Defend us in the same with thy mighty power; and grant that this day we fall into no sin, neither run into any kind of danger; but that all our doings may be ordered by thy governance, to do always that is righteous in thy sight; through Jesus Christ our Lord. Amen"