New Classes and Why I Love My Job

Posted on October 25, 2015 by Rick Wadholm

I love my jobExcited about a few courses I’ve designed being added to the catalog (Lord willing):
BIBL 336 The Former Prophets (Joshua, Judges, 1-2 Samuel, 1-2 Kings) – 3 credits
Students will analyze the accounts of Israel’s story as recorded in the books of Joshua, Judges, Samuel and Kings, and an evaluation of various attempts to harmonize that story with other historical evidence.  Literary, textual and theological issues as well as an examination of archaeological evidence, social institutions, and ideology will provide the data for discussing the ideas contained in the Former Prophets and their role as scripture for the Church. Prerequisites: BIBL 151 and BIBL 253
BIBL 437 Apocalyptic Literature and the Revelation – 2 credits
Students will analyze apocalyptic texts of the second Temple period with particular emphasis given to the historical, literary and theological elements of the Revelation and its role as scripture for the Church. Prerequisites: BIBL 151 and BIBL 253
BIBL 337 Daniel and Ezekiel – 2 credits
Students will analyze the historical, literary and theological elements of the books of Daniel and Ezekiel and their role as scripture for the Church. Prerequisites: BIBL 151 and BIBL 253
LANG 437 Biblical Hebrew 2a – 3 credits
This course provides intermediate grammatical study, vocabulary building and discourse analysis of Biblical Hebrew narrative. Students build their vocabulary and translate selected portions of the Hebrew Old Testament with particular attention to the book of Ruth. Prerequisites: LANG 435, LANG 436
LANG 438 Biblical Hebrew 2b – 3 credits
The genre of Hebrew Poetry will be explored, focusing on selections from the Psalms, the prophets, and wisdom literature. Students will develop recognition of the characteristics of this genre, with the outcome of becoming better readers of Hebrew Poetry. Students will develop skills to exegete, preach, and teach the portions of the Old Testament which are poetic. Prerequisites: LANG 437
As if I didn’t love studying the Hebrew Bible enough, I must say I’ve thoroughly enjoyed teaching Biblical Hebrew (1a & 1b) last year and being halfway through 2a this semester. I look forward to teaching Biblical Hebrew 2b (who doesn’t love Biblical Hebrew poetry???), Apocalyptic Literature and the Revelation (a topic I have taught numerous times as a pastor), as well as The Former Prophets (my actual specialization) next semester.
The beauty of teaching these courses lays in the fact that most students find this material fresh. Even those who previously thought they understood these books and topics, suddenly encounter the excitement of the new and enter the adventure of engaging Scriptures in ways they had not previously imagined. All I know is #ilovemyjob

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Using the Dirty "E" Word

Posted on October 25, 2015 by Rick Wadholm

Seventh ecumenical council, Icon, 17th century, Novodevichy Convent, Moscow (Photo credit: Wikipedia)

Seventh ecumenical council, Icon, 17th century, Novodevichy Convent, Moscow (Photo credit: Wikipedia)


You know the word… “ecumenical”.  At least, I always used to think it was a dirty word.  What does it mean to be “ecumenical”?  It refers (in my usage) to the interrelations of various churches and ministries under the wide umbrella of “Christianity” (though others may take it in a broader sense).  I have discovered great difficulties and benefits in my ecumenical work over my brief 13 years of pastoral ministry.
I had opportunity several years ago to participate in the largest ecumenical gathering of Christian leaders in Minnesota’s history. It was certainly an affair to remember.  Bishops, Presidents, Superintendents from nearly every flavor of the Christian tradition represented in Minnesota…and Rick.  I was the lone Assembly of God representative.  Yes, that’s right.  I represented the Assemblies by myself only because there was a scheduling issue for ALL the actual leadership (though to be fair I am an assistant presbyter in one of the fifteen sections of MN 🙂 ).  I felt like I should have made a cape or a really tall hat to wear that day.
It was (to some extent) a debacle as there were numerous attempts to simply boil everything down to the most common denominator among us.  That really doesn’t leave much of anything.  In the end, about all that could be agreed upon (from my perspective) was that we could corporately do community projects to alleviate social ills (yes, that generic).  I left feeling rather disheartened by the whole affair.  Maybe I’m too much of a curmudgeon, but I really would rather not think we are being terribly “ecumenical” when all we have to really agree on was to care for the poor (among a few other things).
However, on the local level, I’ve found a greater sense of the ecumenical spirit I have learned to long for: corporate worship, prayer, study of Scripture, ministry, service.  It hasn’t always been so positive in all of the communities I’ve pastored, but in Karlstad I have found a tremendous camaraderie and a thorough desire to work together for the benefit of the faith community and the wider community.  Our close-knit community means none of our congregations really have a lot of others of our identical theological-denominational flavor and so we live in a place that seems to better facilitate the potential of working together…or simply not surviving in the ministry.  I know of others who serve where they can be more “selective” about their relationships with other pastors and congregations, but in a rural setting it seems nearly impossible to escape the need for one another.  I would like to think I seek to be ecumenical for greater reasons than such pragmatics would suggest, but it certainly helps to keep me working at the relationships in my community.
From my perspective, a genuine ecumenical spirit means praying for and with one another, sharing in the work of serving the community, sitting under the authority of the Word together, admonishing each other toward faithfulness and being likewise admonished, and even (dare I say it) sharing meals together and even the Lord’s Supper.  Now that is an ecumenical vision I can give myself to!  And perhaps even an indicator of “being one” as Jesus is with His Father (!).  Now that is radical. 🙂
So what are your thoughts on being “ecumenical”?  Do you find it to be a strength or weakness of your ministry?  How has your “ecumenical” experience been?
_________________
Originally published by me at bluechippastors.org on October 1, 2012.

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Testimony as Embedded Proclamation

Posted on October 24, 2015 by Rick Wadholm

testimonyHere is a bit from one of my graduate students (used by Matt Payne with permission) on engaging postmodernism as a Pentecostal church and preacher. How does one engage those who, at best, question the notion of the meta-narrative? How does one do so while pointing to the story of God’s redemption in Christ and testified to by the Spirit? Through testimony.

I would like to suggest that honest, theologically-sound testimony is essentially embedded proclamation, specifically as it bears witness to the ongoing work of Christ, proclaimed orally, in writing, graphically or otherwise. Furthermore, I would suggest that embedded proclamation constitutes a form of preaching (witness), though itself not found .[1] The activity of Christ, communicated faithfully by the witnessing community, performs the same function that liturgically embedded preaching does: it forms theology by communicating (as witness) what Christ has done and (prophetically) what can be expected of Christ in the future.[2]
To that end, Walter Brueggemann suggests that the essence of prophecy is “a sustained effort to imagine the world as though YHWH were a real character and the defining agent in the life of the world.”[3] Testimony performs the same function, though more concretely and in the past tense, much like Scripture.[4] If God heals someone, or delivers them miraculously from an addiction, it would stand to reason that those actions re-presented as testimony would serve as witness to the ontic reality of God’s presence, nature, mission, and proximity to humanity. Testimony is at once recollection of the deeds of God and prophecy of what He will do in the future, whether that’s healing, deliverance, the Baptism of the Holy Spirit, salvation, etc.

It is the very nature of testimony to subtly undermine other counter narratives. It does this by offering another world, as it were, and suggesting the potentiality of others entering that same experience and likewise be transformed.
This is precisely the kind of writing I LOVE to read from my students! I pray our testimonies may do just this!
_______________________
[1] Rick Wadholm Jr, “What is Preaching and What Makes it ‘Christian’?” a paper presented to The Socratic Club of Trinity Bible College and Graduate School Thursday, April 23, 2015.
[2] Revelation 19:10.
[3] Walter Brueggemann, The Practice of Prophetic Imagination: Preaching an Emancipating Word (Minneapolis: Fortress Press, 2012), 132.
[4] It could be argued that much of Scripture is in essence a series of testimonies. When considered in this light, it’s significant how much theology we distill not from explicit commands and propositions, but rather through our witness of God’s interaction with Israel and four author’s observations of Jesus’s earthly ministry.

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Cultivating Pastoral Friendships

Posted on October 24, 2015 by Rick Wadholm

pastor friendI have discovered that several things seem incredibly important for church and pastoral health…developing relationships with those outside your church. Several things which I’ve seen bear fruit in my own life and ministry might be of help to others.  The following thoughts are random though numbered for convenience (or perhaps for those who really like lists):
1) We all need folks we can talk to and share our lives with.  While it is important to share your life with your congregation, there are simply issues that can arise that need the counsel and ears of someone who can understand.  Enter the pastor-friend.  Of course, we don’t connect with everyone and not everyone should be told your life story, but it is important to be able to have a sounding board, or a sympathetic ear, or someone to say, “Yeah, I’ve done that…don’t do it”.
2) There are other pastors in your community who need you in their life.  They may not even realize it, but they need you.  You are their listening ear and sounding board.  This is a mutually edifying and necessary thing.
3) It stretches us all to have someone else in ministry speak into our lives.  Who knows, you may actually learn a thing or three about life and ministry.
4) We all need friends.
This being a short list that simply skims the surface, what would you add?
___________
Originally published by me at bluechippastors.org on September 21, 2012.

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More on Rural Churches

Posted on October 20, 2015 by Rick Wadholm

Thoughtful“Think Theology” has offered another thought provoking post on what is involved in rural pastoral work.  Specifically, Pastor Able Baker (in BC) has mentioned four things imperative (to my estimation) for successful rural pastoral ministry (HERE).
The only thing I might add would be that patience is the name of the game.  It does no one any good to be overly pushy in ministry, but particularly in rural ministry.  There is a tremendous need to allow things time to develop properly.  Certainly patience is required anywhere, but in rural ministry it is a MUST as it relates to the cultural ethos at a much deeper level.  There is a great need for (rural) pastors who will allow and encourage the local community of believers to grow and mature together without superimposing any pre-conceived notions of what the congregation must look like.  This God-ordained, Christ-indwelt, Spirit-filled congregation can (and will) hear from God and move forward if the pastor will participate as one who encourages and facilitates such an environment of patience (with the end-game being congregational and personal growth that gives God the glory).
Growth takes time.  In a rural context, it takes TIME.  Particularly when our objective is not growth for its own sake (that is called an “abnormality” in other contexts), but growth that is healthy and God-honoring.  We need to set aside our own agenda (and time-frame) and recognize there are far deeper things the Lord may have in store for us than the “growth” we have envisioned that may never happen if we are not patient.
Can we hear from the Lord together?  Can we be mutually beneficial for one another in due time?  Can we allow each one and every one the grace to mature towards Christ over time as a family?
_________
Originally published at bluechippastors.org on September 5, 2012.

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A Church I Can Believe In

Posted on October 18, 2015 by Rick Wadholm

Church FunnyA major issue in our western consumerist culture is that consumerist concerns are immediately applied to the way Church is viewed and practiced.  What can be offered for me?  What do I gain by being a part of this congregation?  What can we do to attract more folks?
While this is not only a problem in the contemporary or western Church (think of the issues mentioned by Paul and Jude concerning preachers in it for their own gain, or the Corinthian battle for pneumatic-supremacy), it has been sharpened by our propensity to consume.  If we don’t find what we are shopping for then we move on. This does not tend to be driven by any biblical notion of priorities for participating in the life of the Church.  Instead, it seems to be driven by market values (e.g., programs).
Certainly there is much to be said for trying to reach our culture in relevant ways, but should it be done at the expense of seriously thinking through our practices as the Church?  Why do we offer this or that message or program?  Why do we feel the need for it?  In fact, what is the purpose of the Church?  Why do we exist and to what end?  Do our various programs actually advance this center or do they simply offer trendy appeals to consumers?
I have often remembered the words of old-time evangelist Vance Havner who wrote, “Your job as the pastor is not to fill the pews, but to fill the pulpit.”  If we are faithful to what matters, we will not try (by other routes) to accomplish what God has determined to do if we are faithful witnesses to His life and kingdom.
————-
Originally posted at bluechippastors.org on August 16, 2012

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Random Reflections on Tongues as Gifted Sign

Posted on October 1, 2015 by Rick Wadholm

PentecostLet’s be honest (and I’m saying this as a Pentecostal practitioner, minister and professor)…speaking in tongues is weird. I really can not get away from that. It seems illogical. It seems meaningless. It seems crazy. Paul even admitted as much (1 Cor.14.23). Yet, it was endowed by the Spirit on the Day of Pentecost and given as a gift to the Church.
As I reflect on this strange practice and its theological significance I am struck by several ideas (which are decidedly influenced by Karl Barth’s dogmatic confessions):

  • Tongues as gifted sign of the Creator
  • Tongues as gifted sign of the Reconciler
  • Tongues as gifted sign of the Redeemer

It is “gift” because it belongs from beginning to end to the Giver (Father, Son and Holy Spirit) to bestow. It is always an act of grace. It is persistently an act of grace. It could be no other way (1 Cor.12.3-10).
That tongues are a gifted sign is meant to speak to the gracious testimony they give. They point to their Giver in His own self-giving. They are never a testimony self-reflecting from the human sphere, but only reflecting the act and being of the God who gives.
That tongues are a gifted sign of the Creator is a testimony of the gift of our creatureliness. We are those who are always contingent upon God’s own graciousness toward us. We exist because God has made it so. We exist as we do because we were created by this God to speak and to hear. Our tongues belong to our creatureliness and when we speak in tongues (while we do not speak with our minds) we speak with self-control in an orderly (if seemingly chaotic at times) fashion (1 Cor.14.14, 27). We speak in tongues because “the Word was made flesh and dwelt among us” and we cannot but testify to this good news.
That tongues are a gifted sign of the Reconciler is a witness to our sinfulness manifest in broken relationship to all and our own reconciliation with all in Christ Jesus as God’s Word to and for us. Tongues are for a sign of judgment (1 Cor.14.21-22), but better…an eschatological sign of the reconciliation of people from every “nation, tribe, people and language” (Rev.7.9) to the One who alone can, and has, and will reconcile this world to Himself.
That tongues are a gifted sign of the Redeemer is a response of prayer and praise by the Spirit of the Lord Jesus crying “Abba, Father” (Rom.8.15; Gal.4.6). It is a word we could never truly speak for ourselves, but always belongs to the very Spirit (the Spirit of the Son) who works our salvation into the age to come. Such tongues can only come from a faith that rests in the will and enablement of the Spirit to make such a prayer that is heard and answered (Rom.8.26-27) because it is the prayer of the Son redeeming the world to the Father.

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Greek Manuscripts, Mark 1 and Nomina Sacra

Posted on September 12, 2015 by Rick Wadholm
I offer the following brief look at a facsimile of one early Greek manuscript of the New Testament which I use in my Hermeneutics course to speak to both the original manuscripts and to utilizing our translations more effectively.
The following is a facsimile of Mark chapter 1 in Codex Sinaiticus (a Greek manuscript whose original provenance is dated to the 4th century).
Mark 1 Codex Sinaiticus
Note the following in the second line of the left-most column are the following words which I have zoomed in on below (transliterated from the Greek with translation):
IY (with a line over it) followed by XY (with a line over it). These are what are called “nomina sacra” (for more see my blog post on IHS). They are abbreviated forms of “sacred names”. In this case the name is “Jesus Christ”. The first and last letter of each of these Greek words are written with a line over them. The equivalent in English would be JS CT but with lines over each set of letters.
Mark 1 Codex Sinaiticus - Copy
Mark 1 Codex Sinaiticus (2)Then note that right over the kappa that looks like our “K” (note the further zoomed in image to the right) on that same line are more nomina sacra written very small with the following letters: YY ΘY. These are not chromosome pairs. 🙂 Again their are lines drawn just above each letter pair. These are the nomina sacra for “Son of God”.
Whoever was copying or editing for this manuscript believed that “Son of God” should be included in the beginning of Mark’s Gospel (either because they possessed a manuscript that included it, knew of one that did, or simply believed it read such), but did not want to put it into the text proper or because they were adding to what others had already copied and wanted to also include it. So instead they put it into the superscript above the text they were working with.
IMG_0657
If you look in any contemporary English translations (like the NIV 1984 to the left) you should see a footnote for Mark 1:1 saying “son of God” does not appear in some manuscripts (or something similar to that). You have actually just looked at one of those manuscripts from your footnotes which did not originally include it even though it was later believed to be needing inclusion. 🙂
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Three Things That Keep Me in My Church Tradition

Posted on September 9, 2015 by Rick Wadholm

Rather than simply answer in the comments section to Dan’s post about “What Keeps You In Your Church Tradition?,” I have decided to reply via a post and offer it as my own personal answer (because I have in fact been asked this very question at other times).  I decided three was a rather Biblical sounding number…so that should make this a very spiritual response.
First, I remain in my fellowship/tradition (the Assemblies of God) because it is where my deepest roots and greatest familiarity lay.  By that, I mean to say, I am most fully aware of the church structures and practices of this particular tradition.  I am well integrated into this tradition as well as being heavily networked with other A/G churches, ministries and ministers.  There is something to be said about the knowability factor.  Were I to join another tradition it would mean moving into unknown waters.  This may seem a rather pragmatic approach, but, hey, this is reality.
Second, I am kept in my tradition by its Pentecostal confession and practice.  I am unabashedly Pentecostal.  I believe God desires to empower His Church via the rich outpouring of Christ’s Spirit.  I believe in the continuing demonstration of the ministry of the Spirit in and through the communion of saints.  I remain because the A/G emphasizes this desire and passion for God’s Spirit to glorify Christ in and among us (even if at times we have not followed through either as genuine practitioners of the life of the Spirit or have simply gone wacko and blamed it on the Spirit).  I still fully believe God’s Spirit is at work in the wider Church and see the A/G as playing (hopefully) a pivotal role in seeing the Spirit poured out in greater measure on all varieties of congregations and traditions.  I have told Baptists, Presbyterians, Anglicans and Catholics…Pentecostal experience of the Spirit is no respecter of denominational boundaries.
Third, and finally, I remain in the Assemblies because of missions.  This tradition stated from its inception that we are committed to “the greatest evangelization the world has ever seen”.  We remain committed to this and have continued to demonstrate it through our unprecedented mission program.  I am thrilled to be a part of a fellowship and tradition that makes its aim to reach the lost with the good news of the Kingdom.
So, how is that for my answer to the question Dan Thompson posed?  What are your thoughts on this?
____________
Originally published at Bluechippastor.org on August 15, 2012

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What Defines Us?

Posted on September 8, 2015 by Rick Wadholm

BoxIn a recent conversation with Andrea Wheeldon (a PAOC minister and friend, and staff member at Providence Theological Seminary), we were discussing what we are known by as the local church.  There are many who have identified themselves by their stance AGAINST certain hot-topic issues (like homosexuality, abortion, etc.).  But is this what should define us?  Then today I read Andrea’s blog on being “outside the box” (a REALLY great post if you ask me) and was reminded again that we cannot simply define ourselves by what we are against or not.  How about we define ourselves by what we are?
Have we fallen into the trap of allowing other things to define us than the God who conforms us to His image?  For example, are we against homosexuality, or are we for whole, reconciling, godly relationships because we have been reconciled to God in Christ and are being renewed by God’s own Spirit?  I thought it was good food for thought.  (Thanks Adrea!)
________________
Originally published at Bluechippastor.org on August 1, 2012

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