The Goal Of Christianity

"Christianity in essence is concerned with the transformation of character and conduct

rather than with the reformation of societal structures. Its primary focus is on the individual ethics within the Christian community rather than on corporate ethics within society at large; on interpersonal relationships rather than on societal reformation through institutional change. The principal change sought is in the individual, and the secondary in society, through transformed individuals."

Murray J. Harris, Slave of Christ, (Downers Grove, IL: Inter Varsity Press, 1999), 67-8. 

Saving The Lost: Jesus Raises The Status Of An Accused Adulterer

 The Mission – Confronting Sin With An Aim To Elevate        (Jn. 4:16-18)

The stage is set for further revelation of Christ’s identity and mission. Keep in mind the betrothal theme, the reader will notice a shift in the story. With the awareness of  “Jesus’ identity

as the covenantal husband of Israel and the biblical typology of the well as the meeting place for a betrothal, we can understand the statement by Jesus, “Go call your husband?” (4:16) as the primary purpose of this encounter.”[1] Jesus’ aim here “is not so much to discuss ethics or the woman’s lifestyle as it is to show his revelatory knowledge, so that the woman would begin to recognize his identity.”[2]

Discouragement

 Don't Get Discouraged

Ever fell into the trap of asking (or even complaining to) God about the returns on your investment in His kingdom? One young man felt so good about his prospects that he was confident enough to say to Jesus “I’ve kept all the laws.” The disciples looking on saw a very disappointed young man walk away in response to Jesus’ answer. At this point, Peter quips “Well, we’ve left everything to follow you. What’s in it for us?” (Mat. 19:27; emphasis mine).

We just can’t help ourselves in not only comparing ourselves with others, but asking the same set of questions the original audience put to Jesus:

ü  “What will I (we) get for our labor? 19:27

ü  “Why don’t I get more for my effort? 20:11

ü  “How can this be fair?” 20:12

ü  Since I (we) have sacrificed so much, will I (we) receive more than him/her?” 20:21-22

Spirit-Filled Living: The Role of the Holy Spirit

 

Walking in the Flesh or Walking in the Spirit? - Romans 8

Key Verse: “Therefore there is now no condemnation for those who are in Christ Jesus.” (8:1)

What does it mean to be spirit-filled? How does one live life empowered by the Spirit(of God)? How does one become of-the-Spirit?

To understand the mind of Paul (the author), it is necessary to consider the context of Romans chapter 8:

The apostle Paul addressed this letter to “to all who are beloved of God in Rome, called as saints” (Rom. 1:7). By this time, the church was beginning to take form – meeting in Priscilla’s home (16:5) and elsewhere (use of “saints” instead of “church”; 1:7). The Jewish diaspora in Rome was still small in comparison to the Gentiles of Rome. Therefore, when Paul spoke, he used words directed to his audience (2:17;4:1;11:17-31;15:14-16. Paul had not yet reached Rome, neither Peter, and Rome was still his goal (15:20). So, how did the church in Rome get started? There were visitors from Rome in the crowd on the day of Pentecost (Acts 2:10). No doubt the witness of the Spirit returned to Rome with these visitors. Migration patterns and the economic attractiveness of Rome made this city a magnet.

The Practice of Footwashing in the Bible

1.   

     

Footwashing was standard practice for first century culture in light of the dry climate. Since most people traveled by foot, wore sandals, and eating necessitated close proximity to each other, the standard practice was to wash the guests’ feet as they entered the house. “To wash the feet of one’s guests was common hospitality, the breach of which was a serious affront” (Lk. 7:44)[1]  The task of washing feet was usually reserved for a servant. It was considered such a debasing act that even (some) “Jews insisted that Jewish slaves should not be required to was the feet of others; this job should be reserved for Gentile slaves, or for women and children and pupils.”[2]

Did John Calvin Miss The Mark? - Treating Our Neighbors

I came across this piece of his-story...John's that is. Did he feel pressured to respond in light of his role/responsibility? I am conducting a study on the adulterous woman (Jn. 8:1-11) and discovered that this pericope has shaped much of Christianity's position on marriage and the family (amidst the contention on its placement in the Johannine text):

Alleged adultery made John Calvin persecute vigorously Anne le Fret, his sister-in-law, who looked after their common household. Although he could procure no decisive proof of her guilt, he managed to arrange a divorce with the right o f remarriage (against the Roman tradition), and removed her from the house with loss o f her children. She was spared capital punishment, as she kept denying, despite seven rounds o f torture. Although Calvin’s first attempt in 1548 had failed, and his brother Antoine was forced to reconcile with Anne, the text o f Jn. 8:1-11 has apparently meant little to the case, which w as treated by these reformers as a clearcut ecclesiastical affair.

See Kingdom, R. Adultery and Divorce in Calvin 's Geneva, Cambridge Mass. Harvard U .P. 1995 p .71-98.

Hermeneutics Questions & Answers

                                        The Discipline of Hermeneutics

Regarding  Bible Translations

Define the terms “formally equivalent” and “functionally equivalent” with regard to translation theories.

Formal equivalent refers to a literary translation of the Greek and Hebrew text into English syntax.  This process “prioritizes preserving the form and structure of the text over what is the most intelligible English.”^[1] By seeking to remain as close as possible to the original form of the Greek and Hebrew language, the form equivalent “may appear awkward, less sensitive to a contemporary audience, and may sacrifice meaning for form.”^[2] In contrast, the functionally equivalent renders more of a dynamic interpretation of the Greek and Hebrew language into English. This rendering seeks to “reflect better English,” placing the “priority on clarity over grammar and syntax.” Another way to define the functional is that it brings the text closer to the language of the contemporary reader (an attempt to reproduce the same effects as experienced by the original audience).^[3]

The Book of John: Authorship, Purpose & Provenance

Internal & External Evidence of Johannine Authorship 

It is important to establish John as the author of the Gospel bearing his name primarily for apostolic eyewitness and authorship. This especially during a period of Gnostic influences. Köstenberger aptly puts it this way: “John’s Gospel claims to represent apostolic eyewitness testimony regarding Jesus’ earthly ministry.”[1]  There is ample internal and external evidence in support of Johannine authorship with John being “John, the son of Zebedee,”  one of Jesus’ disciples. The internal evidence is as follows:

·         The author is identified in Jn. 13:23 as “the disciple whom Jesus loved.” That he is “the disciple whom Jesus loved” is also mentioned in 21:2, 23, and stated as the “one who “testified to these things and wrote them down” (21:24). The author also has close connections to Peter and part of Jesus’ inner circle (Lk. 5:8-10,8:51; Mk. 3:16-17, 5:37; Mat. 17:1-2). Of noteworthy mention is the visit to Jesus’ tomb on Resurrection Sunday, where the author is identified as “the one whom Jesus loved” (20:1-8).

The Definition of Hermeneutics

During a recent fallout over a church split and the subsequent ousting of the senior pastor, the church community was up in arms over the influence of Calvinism. The senior pastor was accused of abandoning the faith (Oneness). An elder in making the case against him cited ‘Sola Scriptura’ and began to use the proof-texting method to denounce the pastor’s actions. A more thorough investigation of the claims revealed a lack of applying proper hermeneutics, which could have prevented the fallout. Hermeneutics involves ‘the task of explaining, interpreting, and translating the Scriptures.”^[1] Outside of the objective text, hermeneutics pulls back the curtain, and reveals the original meaning and context of the author’s work. It is a discipline that illuminates precisely the intended meaning, whether a single meaning, a fuller, or even a hidden meaning. Exactly what was the writer trying to communicate to his audience? It is not enough to just say “The Bible says so.” Nor should doctrine be made from a position of silence. Hermeneutics then, “provides the means for understanding the Scriptures and for applying that meaning responsibly.”^[2]

Woman, Time to Straighten Up | Dr. Tony Evans | The Alternative