Archive for September, 2009

what the whole world’s waiting for

Friday, September 25th, 2009

What happens next? & What do we do now?:

(a study series on Hope, Heaven, and Resurrection, based on N. T. Wright’s Surprised by Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church. San Francisco: HarperCollins, 2008.)

Part I: Setting the Scene

what is “hope”? (chapters 1 and 2)

early Christian hope in its historical setting (chapter 3)

the resurrection (chapter 4)

Part II: God’s Future Plan

cosmic future: progress or despair? (chapter 5)

“what the whole world’s waiting for”: resurrection and redemption (chapter 6)

what is “the second coming” of Christ all about? (chapters 7-9)

the redemption of bodies (chapter 10)

heaven, hell, limbo, purgatory, and other scenarios of the afterlife (chapter 11)

Part III: Hope in Practice (the “so-what”)

defining “salvation” and “kingdom of God” (chapters 12 and 13)

redefining “mission” (chapter 14 and 15)

***

hi everyone!

If you were with us Sunday, then you will recognize the outline above as the handout we passed around–it’s just a general outline of the shape of this series, which–including the essential Brunch Breaks and an occasional “On Vocation” talk–will take us all the way to Advent. (When, of course, we will switch from talking about resurrection and ascension and start anticipating Jesus’ arrival instead of his departure. Full circle!)

I’m a little late in posting my bloggy follow-up, so my apologies.

One of the things I would have liked to talk more about are the images of resurrection Wright highlights in the book: seedtime and harvest, new birth, and marriage. The Corinthians passage Steven posted a couple weeks ago contains Paul’s metaphor of the seed:

But someone will ask, ‘How are the dead raised? With what kind of body do they come?’ Fool! What you sow does not come to life unless it dies. And as for what you sow, you do not sow the body that is to be, but a bare seed, perhaps of wheat or of some other grain. But God gives it a body as he has chosen, and to each kind of seed its own body. (1 Cor 15: 35-38)

Wright cites Romans 8, for the image of new birth, and comments:

Paul then uses the image of birth pangs…Once again this highlights both continuity and discontinuity. This is no smooth evolutionary transition, in which creation simply moves up another gear into a higher mode of life. This is traumatic, involving convulsions and contractions and the radical discontinuity in which mother and child are parted and become not one being but two…[But] the metaphor Paul chooses shows that what he has in mind is not the unmaking of the creation but the drastic and dramatic birth of new creation from the womb of the old. (103-104)

Wright calls the image of marriage “perhaps the greatest image of new creation, of cosmic renewal, in the whole Bible,” interpreting the images of the New Jerusalem coming down out of heaven as a bride adorned for her husband, in Revelation, as “it is not we who go to heaven, it is heaven that comes to earth” (104).

Here are some questions I’d be interested in hearing your responses to:

  1. which of these images speaks most eloquently to you? why?
  2. why is it so important to Wright’s thesis that images of resurrection demonstrate both continuity and discontinuity?
  3. what does this mean in terms of our valuing of physical existence, our own bodies, and the material world of God’s creation?

New Bible Study: What does the Bible say about Gay?

Tuesday, September 22nd, 2009

Christ’s Church for Brooklyn prides itself on many things.  We’re proud of (and grateful to) Marcus for bringing his heart-attack special to our once-a-month brunches.  We’re proud of our kids for waving their arms when they sing “God Made the Big Round Sun.”  And we’re especially proud of ourselves for being willing to openly and honestly discuss issues on which we sometimes disagree.

That’s why we’re also proud to announce a new bi-weekly Bible study… What Does the Bible Say about Gay?

At CCfB, we have a committed group of gay/lesbian members who feel loved, welcomed, and accepted by our church (trust me, we do).  As such, we think it’s important for our church to better understand how gay Christians interpret what the Bible says about homosexuality.

During What Does the Bible Say about Gay? we’ll present the ideas that gay theologians use to reconcile their sexuality with their spirituality.  We’ll study scripture, Biblical history, and even do a little entry-level textual analysis.

There will be plenty of room to discuss and question both sides of this controversial issue.  We won’t try to change people’s minds… just inform people’s minds.

Come join us on Thursday Oct 1 at Tom and Regina’s house.
(email Us at ccfb.biblestudy@gmail.com for directions)

Comment below to let us know you plan to attend!

What: bi-weekly Bible study: What Does the Bible Say about Gay?

When: Thursday, Oct 1 (7:30pm – 9:00pm)

Where: Tom and Regina’s house.  Email Us at ccfb.biblestudy@gmail.com for directions!

Christ’s Resurrection and Us

Wednesday, September 9th, 2009

Tomorrow we’ll be starting a new series about Christ’s Resurrection and what it means for us today. We’ll be approaching the topic in way that will engage everyone and we’ll be trying some new things to help get everyone involved in the discussion. So come prepared to engage. A central passage to this study is 1 Corinthians 15 so I’ve posted it below to give you a head start.

The Resurrection of Christ

Now I should remind you, brothers and sisters, of the good news that I proclaimed to you, which you in turn received, in which also you stand, 2through which also you are being saved, if you hold firmly to the message that I proclaimed to you—unless you have come to believe in vain.

3 For I handed on to you as of first importance what I in turn had received: that Christ died for our sins in accordance with the scriptures, 4and that he was buried, and that he was raised on the third day in accordance with the scriptures, 5and that he appeared to Cephas, then to the twelve. 6Then he appeared to more than five hundred brothers and sisters at one time, most of whom are still alive, though some have died. 7Then he appeared to James, then to all the apostles. 8Last of all, as to someone untimely born, he appeared also to me. 9For I am the least of the apostles, unfit to be called an apostle, because I persecuted the church of God. 10But by the grace of God I am what I am, and his grace towards me has not been in vain. On the contrary, I worked harder than any of them—though it was not I, but the grace of God that is with me. 11Whether then it was I or they, so we proclaim and so you have come to believe.

The Resurrection of the Dead

12 Now if Christ is proclaimed as raised from the dead, how can some of you say there is no resurrection of the dead? 13If there is no resurrection of the dead, then Christ has not been raised; 14and if Christ has not been raised, then our proclamation has been in vain and your faith has been in vain. 15We are even found to be misrepresenting God, because we testified of God that he raised Christ—whom he did not raise if it is true that the dead are not raised. 16For if the dead are not raised, then Christ has not been raised. 17If Christ has not been raised, your faith is futile and you are still in your sins. 18Then those also who have died in Christ have perished. 19If for this life only we have hoped in Christ, we are of all people most to be pitied.

20 But in fact Christ has been raised from the dead, the first fruits of those who have died. 21For since death came through a human being, the resurrection of the dead has also come through a human being; 22for as all die in Adam, so all will be made alive in Christ. 23But each in his own order: Christ the first fruits, then at his coming those who belong to Christ. 24Then comes the end, when he hands over the kingdom to God the Father, after he has destroyed every ruler and every authority and power. 25For he must reign until he has put all his enemies under his feet. 26The last enemy to be destroyed is death. 27For ‘God has put all things in subjection under his feet.’ But when it says, ‘All things are put in subjection’, it is plain that this does not include the one who put all things in subjection under him. 28When all things are subjected to him, then the Son himself will also be subjected to the one who put all things in subjection under him, so that God may be all in all.

29 Otherwise, what will those people do who receive baptism on behalf of the dead? If the dead are not raised at all, why are people baptized on their behalf?

30 And why are we putting ourselves in danger every hour? 31I die every day! That is as certain, brothers and sisters, as my boasting of you—a boast that I make in Christ Jesus our Lord. 32If with merely human hopes I fought with wild animals at Ephesus, what would I have gained by it? If the dead are not raised,
‘Let us eat and drink,
for tomorrow we die.’
33Do not be deceived:
‘Bad company ruins good morals.’
34Come to a sober and right mind, and sin no more; for some people have no knowledge of God. I say this to your shame.

The Resurrection Body

35 But someone will ask, ‘How are the dead raised? With what kind of body do they come?’ 36Fool! What you sow does not come to life unless it dies. 37And as for what you sow, you do not sow the body that is to be, but a bare seed, perhaps of wheat or of some other grain. 38But God gives it a body as he has chosen, and to each kind of seed its own body. 39Not all flesh is alike, but there is one flesh for human beings, another for animals, another for birds, and another for fish. 40There are both heavenly bodies and earthly bodies, but the glory of the heavenly is one thing, and that of the earthly is another. 41There is one glory of the sun, and another glory of the moon, and another glory of the stars; indeed, star differs from star in glory.

42 So it is with the resurrection of the dead. What is sown is perishable, what is raised is imperishable. 43It is sown in dishonour, it is raised in glory. It is sown in weakness, it is raised in power. 44It is sown a physical body, it is raised a spiritual body. If there is a physical body, there is also a spiritual body. 45Thus it is written, ‘The first man, Adam, became a living being’; the last Adam became a life-giving spirit. 46But it is not the spiritual that is first, but the physical, and then the spiritual. 47The first man was from the earth, a man of dust; the second man is* from heaven. 48As was the man of dust, so are those who are of the dust; and as is the man of heaven, so are those who are of heaven. 49Just as we have borne the image of the man of dust, we will also bear the image of the man of heaven.

50 What I am saying, brothers and sisters, is this: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. 51Listen, I will tell you a mystery! We will not all die, but we will all be changed, 52in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we will be changed. 53For this perishable body must put on imperishability, and this mortal body must put on immortality. 54When this perishable body puts on imperishability, and this mortal body puts on immortality, then the saying that is written will be fulfilled:
‘Death has been swallowed up in victory.’
55‘Where, O death, is your victory?
Where, O death, is your sting?’
56The sting of death is sin, and the power of sin is the law. 57But thanks be to God, who gives us the victory through our Lord Jesus Christ.

58 Therefore, my beloved, be steadfast, immovable, always excelling in the work of the Lord, because you know that in the Lord your labour is not in vain.

on the ELCA

Tuesday, September 1st, 2009

The Evangelical Lutheran Church in America (ELCA) met in a church-wide assembly last week and, among other things, debated, considered and adopted “a social statement as well as policy changes that now allow congregations to bless and hold publicly accountable those in same-sex, lifelong, monogamous relationships, as well as to call GLBTQ pastors in such relationships to serve as their clergy.”

I don’t know if we have any Lutheran CCfB’ers or not, or how many of you might have Lutheran friends who followed this while it was happening, but, as you might imagine, this was a big deal.

There’s a beautiful blog post by an ELCA pastor recounting her perspective on the debate leading up to the adoption of the ELCA’s policy changes, asking the question, “where did Jesus stand at the ELCA assembly?”

(For those of us not Lutheran, it may be enlightening to point out that this is an allusion to Luther’s famous statement, “here I stand, I can do no other.”)

A bit of a teaser from the article:

“To be sure, there are places to go in the ELCA for triumphalism. But while celebrating a victory is understandable, these are not the words of eternal life.

To be sure, there are some places in the ELCA where you can hear the words of angry indignation and revolt. But while disappointment is understandable, these are not the words of eternal life.

There are words of eternal life, but they are not our words.  So let us not go to ourselves because as deeply as we hold our beliefs about inclusion, or social justice, or as deeply as we hold our beliefs about social conservatism or personal morality, we do not have the words of eternal life.  We have our beliefs, our convictions, our understandings of scripture, and, hear me clearly — these are not to be taken lightly or walked away from.  But they are not the words of eternal life.

…So let’s again look to Christ and not ourselves, because in the end there are no winners and losers, there is just what there has always been, the good news of Jesus Christ, The Holy One of God.  To whom else shall we go? He has the words of eternal life and offers all the inexplicable gift of his own self, body, blood, and word. And bids all come and eat.”

a postscript on Tillich from RB

Tuesday, September 1st, 2009

One of the more startling statements in Tillich’s sermon, “You are accepted,” is this one:

“It would be better to refuse God, and the Christ, and the Bible, than to accept them without grace.”

Tillich goes on to explain that the reason for this startling pronouncement is his conviction that, without grace, even spiritual truths can only serve to deepen the sin and brokenness of human relationships (with self, others, and God).

We had a great discussion the Sunday following the presentation of Tillich’s sermon, and we talked a bit about this statement, as well as Tillich’s view of sin and corresponding view of grace. It was–seriously, y’all–one of the best discussions of Tillich’s theology I’ve ever gotten to be a part of.

Today I followed a link to a sermon at Highland Church of Christ by Richard Beck, in which he talks about the ways in which Christianity can get in the way of being a Christian. It’s right in line with Tillich’s point: without grace, even our religion–the thing that’s supposed to help us become better, kinder, more just–becomes just another way we screw up. It’s worth a listen. (And when you’re done, you can vote below for whether or not the men’s public restroom sermon illustration goes on the list for Best or Worst Sermon Illustrations Ever.)