One of the most wonderful things about teaching in a Bible College as a practitioner (I preach and teach in local churches regularly) is that my calling encourages me to reflect more critically upon my pastoral practices. Though my specialization for academia is in Old Testament and theology, I’ve been afforded the opportunities to be the preaching professor for five years now. This has enriched my life as a preacher immensely (whether the congregants have felt so is another issue).
One area that recently has caught my attention in a fresh way is the need for a sanctified imagination in the pulpit.
I know many folks have witnessed imagination in the pulpit, but this is not that. Though, to be sure, one cannot preach without imagination. The very act of preaching requires a movement beyond the text of Scripture even while it should flow from and to Scripture. To simply read the Scriptures is not necessarily to engage the imagination (though any good reading of a text should do so). To say anything beyond simply reading is to engage the imagination and offer something extra-textual. While the act of reading (and hearing) invites imagination we have too often considered ourselves as preachers to simply be saying what the Scriptures say in our preaching. But that would be to only read Scripture (and one might even argue that is still not the case). If we would preach, we must imagine that world as it was, as it is, and as it must finally be (e.g., see Walter Brueggemann’s, The Prophetic Imagination and The Practice of the Prophetic Imagination). Thus, my own reflections on the act of preaching lead me to conclude the act of preaching is an act of the imagination.
This does not mean a free-for-all imagining, but a sanctified imagination. If a preacher would preach Christ they must have a sanctified imagination.
A sanctified magination is one that has been immersed in, and is being transformed by, the Spirit through the Word. It is consumed with meditating on the Word. It sings, speaks, thinks, reads, prays, and then eventually preaches that Word. Such an imagination has found itself in the unbreakable grip of the Father’s love in Christ Jesus–a love that consumes the passions and will of the preacher.
Such a sanctified imagination cannot but declare the revelation of God in Christ. It cannot but speak of King Jesus saving, healing, and baptizing in the Spirit. Such a sanctified imagination sees the world of Scripture playing out before them in fresh ways. This sanctified imagination declares the kingdom of God even as it enacts it in the life of the Spirit-filled community caught in the midst of the world (and living for that world and its redemption).
My prayer for myself, my students and those to whom I share in the preaching of the Word is that our imaginations might increasingly be caught up into the sanctifying life, death, resurrection, and soon coming of Christ who makes all things new.
Tag: Christ
A Day To Celebrate?
Today was my final worship service with the congregation I have loved and served for the last decade. And it was exactly the kind of day I wanted to share with my church family: our annual church at the lake.
We sang together, heard testimonies of healings, shared communion (although I accidentally forgot the grape juice at home, so we just used grapes instead 🙂 ), swam, played games, feasted, prayed over each other, and just enjoyed being together. This is the life of the church. Not simply “weekly worship services”, but where the community of believers share life together around the table of communion and celebrate our Great God and Savior who is Himself perfect fellowship: Father, Son and Holy Spirit.
I love my church family in Karlstad. I love my community. This is the way I want to remember our life together. Enjoying each other. Laughing and crying. Playing baseball and praying in the Spirit. Singing God’s praises and soaking each other with water balloons (thrown in love, of course). Visiting around the tables filled with food. Celebrating with the cup (or at least grapes) and the bread of remembrance.
This is a day that will be emblazoned on my mind. A day stored in the treasury of my heart. A day for future reflection. A day to celebrate God’s grace and mercy and a family that is bound to one another as the very body of Christ himself.
This is the conclusion of a decade of ministry: life shared with both seasoned saints and the newly regenerated. Sharing life with those who have been in the Faith for nearly 70 years…and others whom I led through the waters of baptism only a few years ago. Children and parents whom I’ve led to Jesus feet. A widow whom I have visited regularly in her sorrows and consolations. Families I have worked to see restored to wholeness. Young adults I’ve watched mature and helped to grow in the Faith in the midst of their many struggles and questions.
It was a day to remember. A day to celebrate…in sorrow for the distance that will separate us…in joy for the things which God has done and will yet do.
Thank you Lord for my many days in Karlstad!
Blood and Water
I have continued to be more deeply convinced that giving undue historical emphasis in explaining texts leads in a direction not normally intended by the writers of Scripture. A case in point came to mind in a recent conversation with two of my students. One was reading a volume Cold-Case Christianity: A Homicide Detective Investigates the Claims of the Gospels (David C. Cook, 2013) by J. Warner Wallace. I have not read this volume so I can make no claims about its contents. It simply spurred the conversation. We were discussing the historical intent of the crucifixion narratives of the various writers and specifically we discussed John’s account of Jesus death and how when the Romans came to him they found he was already dead so instead of breaking his legs (as would be necessary to bring about a quick death due to asphyxiation which might normally take days for the crucified to succumb to under normal conditions) one of them pierced him with a spear and the text says “blood and water flowed out immediately” (John 19:34 NET, emphasis mine).
Why does John emphasize that blood and water flowed from Jesus side? He is after all the only writer of the story of Jesus in the canonical accounts to mention this. John states right afterward that “the person who saw it has testified (and his testimony is true, and he knows that he is telling the truth), so that you also may believe” (John 19:35 NET). He writes with theological intent to convince his audience to trust in the Lord Jesus and also to know that this particular witness is trustworthy. So why does John tell us that “blood and water” came from Jesus side? Why doesn’t he just say “blood”? Is he trying to saying something more specific about the death of Jesus?
There are numerous accounts I have read and heard where it is proposed that John is simply saying that Jesus was truly dead and this is typically followed by an attempted forensic pathology discussion of how one’s body reacts post-mortem. However, this seems to do an injustice to John’s specific intent. Not that it isn’t John’s intent at all to speak of the certainty of Jesus death (it seems to be a part of it) and therefore the certainty of resurrection, but to treat the account as if this is all it really is saying. John seems to be doing more than simply providing some historical claim to “blood and water”.
The following note found in the New English Translation is helpful in placing John’s comments within their greater Johannine context:
101 sn How is the reference to the blood and water that flowed out from Jesus’ side to be understood? This is probably to be connected with the statements in 1 John 5:6–8. In both passages water, blood, and testimony are mentioned. The Spirit is also mentioned in 1 John 5:7 as the source of the testimony, while here the testimony comes from one of the disciples ( 19:35). The connection between the Spirit and the living water with Jesus’ statement of thirst just before he died in the preceding context has already been noted (see 19:28). For the author, the water which flowed out of Jesus’ side was a symbolic reference to the Holy Spirit who could now be given because Jesus was now glorified (cf. 7:39); Jesus had now departed and returned to that glory which he had with the Father before the creation of the world (cf. 17:5). The mention of blood recalls the motif of the Passover lamb as a sacrificial victim. Later references to sacrificial procedures in the Mishnah appear to support this: m. Pesahim 5:3 and 5:5 state that the blood of the sacrificial animal should not be allowed to congeal but should flow forth freely at the instant of death so that it could be used for sprinkling; m. Tamid 4:2 actually specifies that the priest is to pierce the heart of the sacrificial victim and cause the blood to come forth. (NET)
When we look at a sampling of the Church Fathers on this passage we discover a decidedly unhistorical intent rules their exegesis (or better, a decidedly theological intent rules their exegesis). None of them denies the historicity, but each in turn recognizes a greater theological intent to John’s including this detail.
Tertullian (On Baptism XVI) writes: “For He had come “by means of water and blood,” just as John has written; that He might be baptized by the water, glorified by the blood; to make us, in like manner, called by water, chosen by blood. These two baptisms He sent out from the wound in His pierced side, in order that they who believed in His blood might be bathed with the water; they who had been bathed in the water might likewise drink the blood.”
Augustine (Ten Homilies on the First Epistle of John): “Three things then we know to have issued from the Body of the Lord when He hung upon the tree: first, the spirit: of which it is written, “And He bowed the head and gave up the spirit:” then, as His side was pierced by the spear, “blood and water.” Which three things if we look at as they are in themselves, they are in substance several and distinct, and therefore they are not one. But if we will inquire into the things signified by these, there not unreasonably comes into our thoughts the Trinity itself, which is the One, Only, True, Supreme God, Father and Son and Holy Ghost, of whom it could most truly be said, “There are Three Witnesses, and the Three are One:” so that by the term Spirit we should understand God the Father to be signified; as indeed it was concerning the worshipping of Him that the Lord was speaking, when He said, “God is a Spirit:” by the term, blood, the Son; because “the Word was made flesh:” and by the term water, the Holy Ghost; as, when Jesus spake of the water which He would give to them that thirst, the evangelist saith, “But this said He of the Spirit which they that believed on Him were to receive.” Moreover, that the Father, Son, and Holy Ghost are “Witnesses,” who that believes the Gospel can doubt, when the Son saith, “I am one that bear witness of myself, and the Father that sent me, He beareth witness of me.” Where, though the Holy Ghost is not mentioned yet He is not to be thought separated from them. Howbeit neither concerning the Spirit hath He kept silence elsewhere, and that He too is a witness hath been sufficiently and openly shown. For in promising Him He said, “He shall bear witness of me.” These are the “Three Witnesses,” and the Three are One, because of one substance. But whereas, the signs by which they were signified came forth from the Body of the Lord, herein they figured the Church preaching the Trinity, that it hath one and the same nature: since these Three in threefold manner signified are One, and the Church that preacheth them is the Body of Christ. In this manner then the three things by which they are signified came out from the Body of the Lord: like as from the Body of the Lord sounded forth the command to “baptize the nations in the Name of the Father and of the Son and of the Holy Ghost.” “In the name:” not, In the names: for “these Three are One,” and One God is these Three. And if in any other way this depth of mystery which we read in John’s epistle can be expounded and understood agreeably with the Catholic faith, which neither confounds nor divides the Trinity, neither believes the substances diverse nor denies that the persons are three, it is on no account to be rejected. For whenever in Holy Scriptures in order to exercise the minds of the faithful any thing is put darkly, it is to be joyfully welcomed if it can be in many ways but not unwisely expounded.”
Cyril (in his Catechetical Letters) writes of baptism (water) and martyrdom (blood) as the referents in this passage. This doesn’t mean he understood it as a non-historical event, but only that he saw in John’s comments something more. In fact, he saw a theological agenda intended to speak to the place of the Church in the sufferings of Christ: identifying with Christ through baptism and martyrdom.
John of Damascus writes in the context of the “water and Spirit” (drawing a link to John 3) that these two (blood and water) refer to “water for our regeneration, and the washing away of sin and corruption; and blood to drink as the hostage of life eternal.” This is a decidedly sacramental (baptism and eucharist) hearing of the text. Again, this is not to suggest that John of Damascus denied the historicity of this event, but to note he hears something more in the words of the Gospel writer. John of Damascus also places this firmly within the context of the endowment of the Spirit in connection with the washing of the waters of baptism (not identifying Spirit and water baptism, but connecting them as both essential features of the Christian life; perhaps this is a reflection of the later theological gloss in 1 John 5:6-8).
Jerome (A Commentary on the Apostle’s Creed 23): “It is written that when the side of Jesus was pierced “He shed thereout blood and water.” This has a mystical meaning. For Himself had said, “Out of His belly shall flow rivers of living water.” But He shed forth blood also, of which the Jews sought that it might be upon themselves and upon their children. He shed forth water, therefore, which might wash believers; He shed forth blood also which might condemn unbelievers. Yet it might be understood also as prefiguring the twofold grace of baptism, one that which is given by the baptism of water, the other that which is sought through martyrdom in the outpouring of blood, for both are called baptism. But if you ask further why our Lord is said to have poured forth blood and water from His side rather than from any other member, I imagine that by the rib in the side the woman is signified. Since the fountain of sin and death proceeded from the first woman, who was the rib of the first Adam, the fountain of redemption and life is drawn from the rib of the second Adam.”
So I guess what I’m getting at is that there may be a “thicker reading” of the text (see Kevin Van Hoozer’s numerous works on this term) than simply John making a historical claim (which he is). He may be heard to make the claim of Christ’s fullest provision for the sanctification of His Church in the outflow of blood and water from his side. It is these that bear witness to us: the blood and the water.
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Related articles:
Beyond the Historical Grammatical Malaise
On Theological Interpretation and Authorial Intent
Hearing Scripture Together
First Things First – The Doctrine of God or the Bible?
What are your thoughts on the foundational grounds of a doctrinal statement? This is where doctrinal statements (and creeds) begin. Is the Church better served by a statement which flows from the doctrine of God as foundational (exemplified by the Gospel Coalition statement) or the doctrine of Scripture as foundational (such as the one adopted by my own fellowship–which is very typical of Evangelical statements as far as initial points go even if it is quite distinct to Pentecostalism in its latter points)?
D.A.Carson and Tim Keller write concerning their approach in developing the Gospel Coalition‘s statement:
“This is significant. The Enlightenment was overconfident about human rationality. Some strands of it assumed it was possible to build systems of thought on unassailable foundations that could be absolutely certain to unaided human reason. Despite their frequent vilification of the Enlightenment, many conservative evangelicals have nevertheless been shaped by it. This can be seen in how many evangelical statements of faith start with the Scripture, not with God. They proceed from Scripture to doctrine through rigorous exegesis in order to build (what they consider) an absolutely sure,
guaranteed-true-to-Scripture theology.
The problem is that this is essentially a foundationalist approach to knowledge. It ignores the degree to which our cultural location affects our interpretation of the Bible, and it assumes a very rigid subject-object distinction. It ignores historical theology, philosophy, and cultural reflection. Starting with the Scripture leads readers to the overconfidence that their exegesis of biblical texts has produced a system of perfect doctrinal truth. This can create pride and rigidity because it may not sufficiently acknowledge the fallenness of human reason.
We believe it is best to start with God, to declare (with John Calvin, Institutes 1.1) that without knowledge of God we cannot know ourselves, our world, or anything else. If there is no God, we would have no reason to trust our reason.”
I, for one, appreciate the greater embracing of the relational nature of doctrine (“subjectivity” in its most positive sense) as foundational and find it to be a better indicator of this thing we call being disciples of Christ. It speaks to the inner relation and being of God (as unity in trinity and trinity in unity) as the grounds of all else. All that can and must be said of God flows from God’s self-revelation in His Word and Spirit. For a terrific reading on how D.A.Carson develops his theology check out the article “D.A.Carson’s Theological Method” by Andrew Naselli in the Scottish Bulletin of Evangelical Theology 29.2 (Autumn 2011): 245-272.
Related articles
- Post Reformation Reformed Dogmatics (zwingliusredivivus.wordpress.com)
- On Church Doctrinal Statements (daviddflowers.com)