of nazianzus

Once I had heard of Gregory of Nazianzus (ca. 329-390), I knew that I would never forget him. During my opening semester of seminary I remember a church history class which helped us survey (among other things) the early church fathers. Gregory was an interesting figure, at the same time disturbing and understandable - his approach to the faith somewhat inspiring, somewhat off-putting.

One of the reasons is this: Gregory (who was not alone in this perspective) desired nothing more in this earthly life than to be left alone to his contemplation and study. Christopher Hall has said of Gregory, ". . . he hoped to avoid the responsibilities of leadership." Robert Payne describes him this way "He loved God, and then the art of letters, and then men - in that order."

When I first ran into this (as one beginning the journey into seminary, knowing that I would be entering into church leadership) I was repulsed by the notion that such a godly and spiritual person could withdraw from the work of the church - which, of course, is the community at work to love others for the kingdom. Was this not disappointing that one should not use his calling and giftedness for the benefit of God's people? How could this supposed church father groan against the desires of others to place him within pastoral leadership?

Then I entered into church leadership. And suddenly, all of the desires of Gregory of Nazianzus came crashing down upon me. For, so often I long to enter into prolonged study and reflection only to be pulled away into other things. And then there seems to be the long and never-ending debating and meeting and checking and running . . . that strain at the heart's desire to explore the richness of God's presence. Yes, I now have a more profound appreciation for Gregory's heart than I previously held. Because I too have encountered the absurdity of resurrection truth and excitement meeting up with people concerned only for trivial matters.

One must wonder today - perhaps like Gregory often pondered - how in the world the church has taken this notion of a renewed and transformed world breaking in to the present and made it into our own performances and self-driven piety which seeks nothing more than its own position and power.

In the end, Gregory took a deep breath before looking around and jumping into the work of the church. At least for a few years. If he hadn't, we probably would never had known of his existence. And even though I empathize with him now more than ever before, I also see the need to work for the church as it is . . . not as it should be. After all, that is why there is so much work to be done at all.

immeasurably more

Now to him who is able to do immeasurably more than all we ask or imagine, according to his power that is at work within us, to him be glory in the church and in Christ Jesus throughout all generations, for ever and ever! Amen.

E 3.20-21

why my faith demands that i remain a cubs fan

The long-awaited Opening Day is now behind us, both for the season and the all-important home opener. Yes, baseball season is underway yet again. Which means that summer has returned, even though the weather might not have realized it just yet. Along with all of this comes the excitement and happiness of man, woman and child as they don jerseys and hats, cheer and jeer, start watching batting averages and try to remember just how an ERA is calculated.

And then there is the eternal optimism which outshines the entire collective whole of other teams - perhaps the collective whole of other sporting events, both professional and amateur - the deeply embedded belief that this year the Cubs will win the World Series.

For other teams it is enough to 'have a good season' or to 'make a decent showing.' But not for the faithful Cubbies, even when they put up the best record in baseball the dream is unfulfilled until they are the last team standing at the end of October. It is a quest, and it eludes us at every turn of the calendar.

So many times I have been asked why I am a Cubs fan. Typically I shake my head, laugh it off, and mutter, "Maybe it's time to move on . . ." Or, I explain how people don't just choose to be a Cubs fan, but that they are born into the tradition and - for better or worse, mostly worse - they are caught in the matrix intersecting at Addison and Clark. Some have managed to get out, others have been sucked in; the vast majority of Cubs fans are here (for some reason) to stay.

Still, the more I learn and grow I discover that my commitment to this team is more than mere chance, and it goes deeper than hereditary issues. This is tradition. This is heritage. And we always have a choice to walk away from such things, even when we think that it would be impossible. Being a self-reflective person, I decided it was time to understand what gave drive to this devotion. As with all things that I am committed to, this one came from the most central drive in my life - my faith.

Life is a situation where we are born into a set of circumstances, given the challenges of ups and downs. We have a family, intimate and extended, which is filled with people and situations and histories which we would rather not be there. All too often we are reminded that our lineage is not pure and untarnished pedigree, but that it is disappointing. Even Jesus had questionable and scandalous figures in his family tree. It comes with the territory. The same is true in our faith, as the church is full of people and situations and histories which we would rather ignore and erase. Still, in the same way that we are reminded that the Cubs belong to a bigger narrative, we must remember that the church (and our families) are part of God's story. He chooses to direct it for his purpose.

The experience of Cubs fandom is a collective journey of highs and lows, excitement and depression, ecstasy and regret. These emotions are not unique to those who follow this team, but they are shared realities - a common support for those who so deeply connect with a passing smile, nod, or head-shake in response to the team logo embroidered on your blue shirt. Before one thinks that this is simple pathetic absurdity, let me challenge you to find a more empathetic crowd to ride life's roller coaster with in most churches.

In sad reality, it is this social interaction which has filled the void of many congregations and has spoken to the heart of the human condition more than most preachers. The innate human desire to belong and connect permeates the experience of Cubs fans. And the euphoria of being surrounded by such kindred spirits in the sea of humanity which is Wrigley Field gives a sense of community long lost and untapped by people who are supposed to be about the kingdom of God. We learn from Cubbie nation . . . or, we at least should.

But what about the losing? The fact of the matter is that we're all losers in some way, and we're all losing something in this life. That's the state of the human condition. The sad thing isn't found in that, but in the reality that so many don't have the opportunity to wake up day after day, year after year, season after long season and have great excitement for the future. Those are the ones who should be pitied, not the faithful of Wrigley. Cubs fans and Christians alike know what it means to be happy, but more importantly what it means to be filled with joy in every circumstance.

"We are hard pressed on every side, but not crushed; perplexed, but not in despair; persecuted, but not abandoned; struck down, but not destroyed."

Go Cubs.

the historical Jesus of the gospels

Craig S. Keener, The Historical Jesus of the Gospels (Grand Rapids: Eerdmans, 2009).

Books on the historical Jesus continue to abound, with many scholars giving their own synthesis and hypothesis of the gospel material. Certainly, much of this comes from years of teaching and researching on the life of Jesus, and many of these books no doubt represent the particular challenges and inquiries which individual scholars have encountered along the way. Although I appreciate the volume which Craig Keener has produced here, one should not expect any groundbreaking material form this work. It is a definite extension of the top-teir scholarship that the biblical studies community has come to expect from Keener, though it does not represent a new direction in historical Jesus research.

And it was not intended to be such.

The best summary statement is perhaps found in the book's Conclusion, "In this book, we have worked to establish especially that the basic portrayal of Jesus in the first-century Gospels, dependent on eyewitnesses, is more plausible than the alternative hypotheses of its modern detractors" (349, emphasis mine). Indeed, this is intended to be a book which introduces one to the historical research surrounding Jesus, and familiarize the reader (perhaps student) with the broad strokes of the life of Jesus. And this will also prove to be the two-edged sword which comes back to frustrate some readers.

There are many times throughout the book where Keener admits that his limitations of space do not allow for him to explore various issues further. Often this means that discussions are left without resolution, coming at the cost of the text not interacting with important and legitimate discussions or points-of-view which are prominent in the overall debate on the historical Jesus. The level of frustration which this will present to the reader will certainly be a matter of familiarity with Jesus research - the casual reader or introductory reader will not notice this as much as those who have read Jesus research and keep up with various issues in the debate. It would have been a great addition to the volume if it had more direct interaction with, for example, Tom Wright's portrayal of Jesus in JVG . . . there are certainly many points at which the two intersect and diverge, and a more intentional explanation would have proven beneficial.

However, this should be considered a minor quibble with the book as a whole. For those who are interested in jumping in to the historical Jesus discussion, this is certainly a worthwhile volume. One of Keener's greatest strengths as a biblical scholar is his command of the background material, both the original context and setting of the biblical text but also his familiarity with the ongoing scholarship. The first section of the book is given to an introduction of historical Jesus research, and Keener writes it well - I enjoyed reading through parts and having another perspective on the pros and cons of previous scholars given in a different light - this is a solid effort to bring one into the world of Jesus research.

Also of note is the 195 pages of endnotes given to the 348 pages of primary text (then there are a few appendices, with their respective endnotes). Thus, while the reader does not get Keener's direct interaction with many of the points which omits for the sake of space, the book does become a useful tool of gathered research for continued study and evaluation. Again, this plays off of Keener's strengths as a biblical scholar and raises the importance of having this volume on one's shelf.

In the end, Keener presents a solid overview of the historical Jesus as can be known from the source materials - especially the gospel texts. What emerges is an evangelical portrait which does not pull away from serious question or debate in trying to get at the historical Jesus. I would recommend this book to those interested in learning about the historical Jesus, especially those who are beginning their journey. It is an accessible and serious tool for those who desire to follow the conversation.

recovering pharisees 5: galilean influence

Opinions regarding the Pharisees abound, and trying to get at them has traditionally been difficult. Yet, in the past few years a good amount of light has been shed on this highly influential group, and many previous ideas have been abandoned. What has become clear to the historian is that the Pharisees are anything but clearly understood figures; they are a complex group, which means things aren't as quickly black-and-white as so many would prefer. Indeed, understanding them properly not only takes a good amount of work, but it also challenges our readings of the gospel narrative.

Craig S. Keener, The Historical Jesus of the Gospels (Grand Rapids: Eerdmans, 2009).

In his recent book, Craig Keener briefly explores Jesus' relationship with the Pharisees and their conflicts. In the process he also provides good information on the identity of the Pharisees as well, a few of which are worth mention here - especially for those who've not spent much time getting to know this first century Jewish sect.

One of the opening 'concessions' which Keener provides is that the Pharisees were probably rare in Galilee (cf. 224). This statement comes from source information found in Josephus, who focuses on the Pharisaic activity in Jerusalem. Of course, his omission can't be taken as completely exclusive, but the point which we gain from this is that the center of debate and activity during this time period was in Jerusalem. It fits with the overall historical picture that Galilee was an out-of-the-way region without prominence. But, the question still remains (Keener does not address it, as his focus is on the adult conflicts between Jesus and the Pharisees) on how much influence the Pharisaic movement would have held into various regions.

Scholars have observed for some time that the Pharisaic influence was strong, though I would begin to question just how much in light of our increasing knowledge of other emerging Jewish traditions within the Second Temple period. Nevertheless, we are on safe ground to assume that most people would have self-identified with either the Pharisaic or Enochic traditions in this period, even though very few individuals had the time or opportunity to officially participate in any sect.

My point is this, although we might concede with Keener that there was a lacking physical presence of the Pharisees in Galilee (and that the conflicts are most likely those coming from Jerusalem to investigate this charismatic teacher and healer), we must not discount the spiritual influence which this group would have held over this region (as well as other regions). I agree with Keener that Jesus was not likely a Pharisee (185), but I do think that it is probable that he had Pharisaic influence given to him during his life in Galilee, a trickle-down from the 'official' work of the Pharisaic debate in Jerusalem.

I think that we observe similar phenomena in our own culture when theological positions find their ways into generations and locations which are quite disconnected from their source. How many times do I find snippets of dispensationalism on lay-interpretations of Revelation by people who would otherwise never hold to such a theological position? Most likely it is due to great-grandpa's Bible, which was an original Scofield taken at face value and never questioned from that point forward. Right or wrong, it wasn't passed down as responsible theology but as heritage . . . and it moved outward as time passed. Similarly, influence from the 'official' Pharisaic sect probably held influence on Galilee.

Another 'caveat' worth mentioning from Keener is appropriate here: ". . . the Pharisees did not go around trying to kill or even arrest people who differed from their interpretation of the law - at least not in this period" (224). It is always important to remember that all of the debates that we have in the Second Temple period (including Jesus' own conflicts with Jewish groups) were internal debates within Judaism. That should color our view in an important way, so that we understand the strong bond of implied unity which the Jewish people possessed.

Here we find the seeds of Jesus' exclusion from this community and the call for his death, but that discussion will be reserved for another time.

he is risen

Why do you seek the living among the dead?

. . . he is risen!

meditation from the cross

Since the gospel of Matthew records Jesus quoting this psalm from the cross, it is an appropriate piece on which to meditate this day. For those who are unaware, Jesus' recitation of the opening line indicates two things: 1) he is praying through, silently, the entirety of the psalm; 2) he is leading out in inviting the whole of Israel to worship through these words along with him.

Having said that, it is imperative to meditate on every line, and catch the significance of its ending.

My God, my God, why have you forsaken me?
Why are you so far from saving me,
so far from the words of my groaning?
My God, I cry out by day, but you do not answer,
by night, but I find no rest.

Yet you are enthroned as the Holy One;
you are the praise of Israel.
In you our ancestors put their trust;
they trusted and you delivered them.
They cried to you and were saved;
in you they trusted and were not disappointed.

But I am a worm, not a human being;
I am scorned by everyone, despised by the people.
All who see me mock me;
they hurl insults, shaking their heads.
"He trusts in the LORD," they say,
"let the LORD rescue him.
Let him deliver him,
since delights in him."

Yet you brought me out of the womb;
you made me feel secure on my mother's breast.
From birth I was cast on you;
from my mother's womb you have been my God.
Do not be far from me,
for trouble is near
and there is no one to help.

Many bulls surround me;
strong bulls of Bashan encircle me.
Roaring lions that tear their prey
open their mouths wide against me.
I am poured out like water,
and all my bones are out of joint.
My heart has turned to wax;
it has melted within me.
My mouth is dried up like a potsherd,
and my tongue sticks to the roof of my mouth;
you lay me in the dust of death.
Dogs surround me,
a pack of villains encircles me;
they pierce my hands and my feet.
All my bones are on display;
people stare and gloat over me.
They divide my clothes among them
and cast lots for my garment.

But you, LORD, do not be far from me.
You are my strength; come quickly to help me.
Deliver me from the sword,
my precious life from the power of the dogs.
Rescue me from the mouth of the lions;
save me from the horns of the wild oxen.

I will declare your name to my people;
in the assembly I will praise you.
You who fear the LORD, praise him!
All you descendants of Jacob, honor him!
Revere him,
all you descendants of Israel!
For he has not despised or scorned
the suffering of the afflicted one;
he has not hidden his face from him
but has listed to his cry for help.

From you comes the theme of my praise in the great assembly;
before those who fear you I will fulfill my vows.
The poor will eat and be satisfied;
those who seek the LORD will praise him -
may your hearts live forever!
All the ends of the earth
will remember and turn to the LORD,
and the families of the nations
will bow down before him,
for dominion belongs to the LORD
and he rules over the nations.

All the rich of the earth will feast and worship;
all who go down to the dust will kneel before him -
those who cannot keep themselves alive.
Posterity will serve him;
future generations will be told about the Lord.
They will proclaim his righteousness,
declaring to a people yet unborn:
He has done it!

Psalm 22