PART FOUR. "The Word Became Flesh..." - John: 1:1-18

Jesus’ coming into the world is assumed in the very first verse, conditions, and language in throughout Genesis 1:26 where God included Jesus’ activity in creation, “Let us create.” and in proverbs 3. This seems to be a kind of summary of the gospel of John. The Word that John the Apostle had received from Jesus was no new thing. The Word had its origin; it is Word beyond time and history. It belonged to eternity.

The Word never grows old and outworn, nor does it ever become some new things. The Word of God is the Word of God. In Jesus, the Word came from God. The Word was therefore not separated in anyway from God. The Word remains the life and light and glory of God. The Word used in Greek here is Logos = which is divine figure. Do not be confused here by the mystery of humanity and divinity, for at this point the Word is not only designated as God, but also thought as “Real” person and God at the same time. “And the life was the light of men” (V4b), light already associated with life in the story of creation in Genesis 1. This is light by which men are enabled to recognize the operation of God in the world. In the light of preceding verses, the author of the Gospel of John looks at two things here:

A-The Word becoming flesh and
B- How did this knowledge come about?


A-The Word of God is the Word of power. He act through His Word and His deeds, he speaks in action and it is man that he addresses. B- The Word therefore be understood on the basis of the OT for here it is not an event recurring within the temporal word, but it is eternal being existance with God from the very beginning. Thus the only thing that could be designated simply is Word. This would be God’s revelatory will, insofar as it stands behind, and works in the entire individual.

The aim here is to reveal the incarnate God in the “Word became flesh”. Thus the opening words of this lesion indicate the saving will of God that can be experienced in the Word becoming flesh. John the author belief the purpose of the Word becoming flesh is to describe the unity of the
Incarnate (Son) and the Father is the focus in the Word becoming flesh. In the story of creation darkness was upon the face of the deep (Genesis 1:2) In John’s narrative, God called light into being so the new creation in which the Word is God’s agent as effectively and it involves the banishing of spiritual darkness by the light which shines in the world. “Without the light the world of mankind is in total darkness” Kostenberger 1999 pg 49. This light shines and enlightens every human being. There are those who refuse to come to light. This is not because there is no light for them, but because they refuse to and prefers darkness instead. In verses 12 and 13, to receive him who is the Word of God then, means to replace one’s own faith in him, to yield one’s allegiance to him and thus, in the most practical manner, to acknowledge his claims.

How we have received the light from God and counted as children of the most high. For the Word became flesh and lived among us. This is in order that God’s dwelling place might be established with his people. As we read in Leviticus 6:11. Mathew 14:16 indicate that the people living in darkness have seen a great light, those living on the shadow of death light has dawned, “I am the light of the world” John 8:12. Whoever follows me will never walk in darkness, but will walk in light.1cor 4:5b he will bring to light what is hidden in darkness. Eph 5:8. For you were once darkness, but now you are =Light in the Lord. On this point Barclay asserts that, “Jesus is the very Light of God come among all men; and he is the light which gives men life” Barclay 1975 pg 10.


The author of this article attended a laymen’s service in a congregation in African, and the preacher gave an illustration of a woman who throughout her life was using a kerosene lamp. But with time the woman was able to install power in her house. With the power of electricity she could see many things in the house, which she could not see with the kerosene lamp. She could see even under her bed. Since the electricity light was so bright the whole house was lit; she was able to clean every corner. This is the same with the light of Jesus, which came to light the whole world for people in darkness to know him.

John’s presentation of Christ as the Word is not primarily metaphysical, but practical. He present Christ as the pre-existent Son of God, he was the creator of the world and the Executor of the will of the Father. His incarnation is the full manifestation of grace and truth because it is the greatest possible expression of God’s compassion for people and the most perfect way of conveying the truth to our understanding. The world has now knowledge of him through one who shares both the human and the divine and who is in vital fellowship both with God and man.

Here the author wants to point out that the true meaning of Zech 9:9 “rejoice greatly O daughter of Zion, see your king comes to you righteous and having salvation, gentle and riding on a donkey,” is something to believe in. His name is Jesus who by becoming human lives among his people so that they may know and understand him and belief. How than do people know and acknowledge him? “Jesus loses, enlarges, and endows with salvation, He enriches man’s poverty, He strengthens man’s weakness, He teaches man’s ignorance, He brings man out of traits and difficulties and raises him to happiness, beatitude and glory for he dwells among his own”. Neol 1976 page 56. Jesus professed to be not only the inexhaustible source of spiritual nourishment, but he is also the genuine light by which truth and falsehood could be distinguished and by which direction could be established.

The author of this article uses 1:12 as conclusion simply because it seems to make an appeal to better understanding, knowledge, and belief in Jesus. Privilege, honor, dignity, or right is to those who are made children of God, “They enjoy the greatest privilege which the Divine bring”. Thus those who accept Jesus Christ (who dwelt among his own) as presented in the Gospel, have through his blood, a right to his sonship. Therefore, for those that Know him know the father, or to use other people’s words, “Christ interpreted God to us” Clarks 1975 pg 38. How then should we become true disciples? By knowing him and putting our trust in him. Remember he lived among his own. So that his own may know him. This is an opportunity for you to know him.

PART THREE: Jesus Works Miracles, for People to Know and Belief in him. John 6: 1- 13

Series Title: Encountering Jesus, Strengthening our faith as we explore/ journey through the fourth Gospel.

Series Focus. A study of what it means to be Children of God. The One who lived, among us through Jesus.

Sermon Objective: That listeners would base their faith on Jesus whom they have known by he is (Signs)

Sermon subject: Jesus’ miracles point us to him. We understand him better by what we. know about him


Series focus: How to identify ourselves with Jesus the miracle worker

Sermon Text: John 6: 1-13

Introduction

In the previous sermon the aim was to look at the disciples who were called to be with Jesus and see how we can identify with them. Here I want us look at these disciple (Apostles) and see how they worked with Christ. Jesus had taken a considerable amount of time to prepare them for the ministry that lay ahead of them. He used several instances to text if they understood what he was doing.

The time had come to prepare the disciples for his death and to text out those who would be loyal to him. Jesus was willing to meet the basic needs but he would not assume the responsibility of leading. He refused to take part of the political King. As they thought he was an early king.

We see here that the determination of Jesus’ enemies to remove him became known to him and his disciples, thus they had to confront the growing opposition, which was hostile. Knowing these things they had to seek for private time together away from the multitude that was following him. It is at this time Jesus performed a miracle of feeding the Five thousand people.

Explanation

Excited by the power of Jesus to perform all the miracles of healing and his teaching, a large cloud followed him to the desert where he and his disciples had retreated. And as the day passed by Jesus noticed that they were hungry. Since Jesus wanted to involve his disciple in the ministry, he turned to them and asks where they shall buy bread for the crowd. The question was directed to Phillip, who in the previous found his friend Nathaniel and brought him to Jesus. That means he can propose some course of action as to what to do.

We are told that this was to text Phillip. But his answer was mathematical which did not help on what to do. I don’t think any of the disciples had enough money that would feed the big crowd that there was. Andrew saved the situation and introduced a small boy with little lunch. Probably this was enough to feed him alone. Five loafs and two pieces of fish.

As I go through this reading I notice that this Miracle is only mentioned in John. What does this tell us? This was an important miracle to John, and so is to us. Look at Jesus’ compassion to the people. John records that he saw them and had compassion on them, for they needed something to eat. They were hungry 6:5, this is who he.

He calls attention to the disciple and the test that he put them into is to ask them where they are going to buy bread to fee them. He takes up the matter with Phillip. Phillip used hi imagination, which was not fruitful at this time. However let’s not that it was his contribution. He was faced with a hard task of finding the solution. Why did Jesus have to ask him for solution? I guess he really knew what he would do. He knew Andrew is going to find this little boy.

Andrew unlike Phillip was more hopeful and helpful to giving the answer. Jesus’ action at this point reveals that he used Andrews’s proposal, which was natural wisdom and supernatural power vv8-10. And John tells us that the multiplication was enough to feed five thousand people.

The miracle was a wonder, which excited the people, and they started believing that he is unusual person among them. V14. I would imagine that they were Miracle followers who followed not because they believed but because they wanted to see the miracles. Not that they never mention that he was Christ as he was always telling them. They suggest that he might me a prophet. They seem to live in the Old Testament times when Moses provided water to the Israelites in the wilderness. See Deut 18:15,
Exodus 15:11ff, 17: 1-6.

After everyone eat and were filled Jesus commanded them to collect the leftovers. Twelve bags were collected. The command in itself explains that which has been given by God must not be lost, and indeed cannot be lost. But not that those who eat the bread wanted to make him king Hoskins suggest that “judging that one who is able to feed them miraculously can also with miraculous power lead them against the Romans” V 15 records that he(Jesus) knew what was in their hearts and he withdrew from them.

Illustration

When I was in lower primary school, I remember attending a show by a “Tiger Power.” He used to perform all sorts unbelievable acts. Most of the children who attended the show started to copy what the Tiger Power was doing.

Although these were dangerous things to do without training, we wanted to act like him. Why? This is because it was something that we desired to have. We also desire to be like him and do the acts that he was doing. As Christians we should identify with Jesus and thirst to what he wishes us do. For by doing what he wants us do we become like him.

Application

Jesus fed the multitude, and he provided his action with its proper meaning. He is the answer to the desires of men. He points to the needs of men so that they may know and belief in him. In our inability to comprehend who he is, he makes every effort to make himself known to us

Jesus is the bread of life to all. He is the provided in the times of needs to his own. Note that it is by provision of food the disciples (Followers) recognized that he was not mere human. What points us to Christ? What makes as know that he is Christ in our lives? Time has come to look at Jesus and what he means in our lives. We should not do this for the seek of doing it but we should do so in the strength given by his manifestation to us in many ways so that we may recognize him Those who follow him and belief in him will never be hungry or thirst .

Jesus is the bread of life see v7-15. He is the giver of eternal life. He who descends from heaven is the bread of God, given, not for the sustenance of a figurative race, but for the life of the whole world.

Conclusion

I want us make conclusion by looking at three people who made it possible for the miracle to happen. These people have contributed a great deal to the knowledge of Christ, There was Andrew. There is a contrast between Andrew and Phillip. Phillip said the situation is helpless nothing can be done but Andrew said that he knows what can be done, and I will trust Jesus to do the rest

I think as Christians we need to be like Andrew. Many times we do not look at what Christ has to offer in order to be closer to him. Jesus needs what we can bring to him for him to make use of. We need to look at who he his in our lives bring what we have and we will understand him better.

There are many untapped resources with believers. This is what we need to focus to and we will understand Jesus better when we make use of the resources. A certain preacher said that Christians should be able to know Christ for what he is to them. He is all to us. Isn’t he?

Book Report -New Testament & Mythology: Rudolf Bultmann

Rudolf Bultmann: Schubert M. Ogden Ed: New Testament & mythology, and other basic writings: Philadelphia: Fortress Press, 1989. 168 pp

Rudolf Bultmann ( 1884 – 1976) was the most influential New testament scholar of the twentieth century. Bultmann has written other books like, History of the Synoptic Tradition, Theology of the New Testament, The Gospel of John, and The Johannine Epistles. Others works my him include, Primitive Christianity, faith and Understanding. Bultmann was a Christian theologian.

Among Bultmanns books this is the most discussed and controversial theological writings of the century. In this book the editor has pointed out that this is no doubt a reply to bultmann’s critics. He deals with the problem of hermeneutics as an earlier advance the discussion. By directly addressing the most fundamental problem that his demand for demythologizing raises, at once surveying the modern history, he is proposing a constructive solution to it. From these essays the author seems to understand the distinctive task of theology to lie precisely in securing the appropriate concepts in which to interpret the Christian witness. Readers of this book will appreciate how Bultmannn himself labored at this task and how careful he was about his own theological conceptuality. As most of you will enjoy reading this short summary, you are encouraged to read the book and find out the rich treasures there are in.

The author talks about the mythical word picture and the mythical salvation occurrence in the New Testament which he says-all this is a world of mythical picture. All readers who are Christians will appreciate that the author gives a picture of the world as he know it. He describes the world as three story structure, which has earth heaven and hell. He further tries to tell his readers that heaven is the dwelling place of God and heavenly creatures mostly referred to as angles. God rules over these three stories. Therefore man is not his own master, for God direct his thinking and the demons too can posses them. He is very clear that those who are in Christ are God’s and he or she is bound to him by baptism and the Lord’s super. Pg 2.The author asserts that believers are the first fruits to be the children of God. Thus they have their master who rulers over them. On the Mythical world picture the author asks if men and women can acknowledge it. On the some note he points out that naturally it is not unalterable, and even an individual can work to change it. A good example that the author gives here is the mythical eschatology which is finished basically by the simple fact that Christ’s parousia did not take place immediately as the New Testament aspect it to, but he says the world continues and every competent judge is convinced will continue. He says there are many doctrines that can not be understood, and likewise no one can understand i. e Jesus’ resurrection.

In trying the make it better understood, the author points out that the real point about myth is not to give an objective world picture, what is expressed in it, rather he argues that it is how human beings understand themselves in the world. Myth therefore does not need to be interpreted in the cosmological terms but in anthropological ones. He argues that there is a problem in demythologizing i.e. the occurrence of Christ. He is quick to point out that the Christ occurrence is not myth like the cult myth of the Greek or Hellenistic, but he says that the Jesus Christ was God, a pre-existent divine being (pg 32) who is far remote from being a myth.

The author tries again to introduce a subject that seems somehow complicated for his readers to comprehend. He discusses Theology as science; he argues that the object of science is evident in its not being interested in particular results of its research. He asserts that it seeks nothing except to allow the object as such to show itself and to find expression. The author points out that any science work presupposes a presceitific relation to its object in which a certain understanding of is already included. He gives an example saying that the science of history is appropriate if only if only the historian has relation to the subject matter with which the history ha concerned and if this very relation guides his or her historical understanding.

In summary the author says that it is impossible to go into all the critical contents and to respond to all of the questions addressed to his since the first appearance of his essay. He tries to clarify the questions that seems to him most important. The author is struggling to explain the myth and mythologizing so that his readers may understand. Dealing with these topics readers will agree that are difficult ones to deal with. For example the author says that demythologizing is a procedure that inquires about the reality referred to mythology texts. Any one who reads the book will first struggle with the definition of terms and also will deal with terms that are not too familiar.

However, it is important to note that the issue that seems too difficult to deal with, that is demythologizing is an important tool to the pulpit people. This kind of topic has not been dealt with by many scholars, so bultmann has set the table for the now and the future of theologians. As Thomas asserts this is a useful tool in any theological course. This book is a worth one to read. Those that have read it would recommend it to their theological counter parts for it has theological insights that will help every reader in this century. Moreover, it is by reading carefully of these writings that can be co noted to yield an understanding of the whole book, better than summarized in these few pages. It is referred to as basic writing to understand the world pictures of the New Testament and so it is. Those that are taking this proposal have no alternative but to read all of the writings that will bring them to a better understanding of what Bultmann calls mythology. Unlike other books the author has detailed work which is worthy looking at.

Book Review - The Message of the Psalms- Theological commentary: Brueggemann Walter

Brueggemann Walter: The Message of the Psalms- Theological commentary: Augsburg, Minneapolis, Augsburg publishing house, 1984. 206 pp.

Walter Brueggemann is professor of Old Testament at the Columbia Theological Seminary, Decatur, Georgia. He has authored other books like Prophetic Imagination, Finally comes the Poet, Interpretation and Obedience, An Introduction to Old Testament, and Christian Imagination and The Psalms and the life of Faith.

In this book the author is brings to attention the need to study Psalms and pre-critical study. He assumes the great deposit of critical scholarship that is indispensable for study of the Psalms. The author is dependant on and do take seriously that fund of critical learning. He utilizes a scheme of Orientation, Disorientation and New orientation which he says he does not want them to be straitjacket. The Author tries to show the gain in this book by pointing out to the Psalms of Negativity, i. e. the complains of various kinds, the crisis for vengeance and profound penitence are fundamental to life of faith as one study the Psalms. He drives this point home by saying that the Psalms are profoundly subversive of the dominant culture, which want to deny and cover over the darkness we are called to enter. He argues the Psalms do not permit us to ignore and deny the darkness, personally or publicly, which he observes is where life begins.

Although many readers don’t see this, the author asserts that the Psalms are not only addressed to God. They are a voice of the Gospel, God’s good words addressed to God’s faithful people. In the Psalms literature the community of faith has heard and continues to hear the sovereign speech of God, who meets the community in its depths of need and in its heights of celebration. He observes that the Psalms draws our entire life under the rule of God where everything must be submitted. P 15. The author pursues a post critical reading of the Psalms and considers critical gains made by other scholars like Gunkel, Mowinckel, and Westermann. He bases his discussion on the three general themes mentioned earlier, Poems of orientation, poems of disorientation and poems of new orientation. The author having grouped Psalms in this way he deals with three areas namely, A- Joy Delight, goodness, coherence, etc. These he argues are Psalms that express a confident, serene settlement of faith issues. They are Psalms that describe how things are and indeed always are. P 25. He further says that the function of these Psalms
is to praise and thank God. Which he observes that they become a means in which we see God as the true creator creating the world. B- Ragged pain disarray- here he looks at life as not a straight line. Life is marked by disequilibrium, incoherence, and unrelieved asymmetry p, 51. C- New gift from God and also fresh intrusion that makes all things new. He asserts that from disorientation there is new orientation, the new life when none has been expected. He points out that new orientation is not a return to the old stable orientation. He cites Psalms 30 as a good example here. P, 120.

The author is aware that there can be doubt that Psalms are an important resource for spirituality and have been so for countless generations. He argues that his presentation of the psalms have assumed authentic spirituality. He points out that genuine communion with God is never removed from seasons, turns, and crises or life. The question of theodicy he says is never a narrow religious question. Further he points out that theodicy question cannot be reduced to or contained in a narrow question about God. He asserts threat theodicy operates in time of equilibrium as well as in time of crisis, p 170. The Psalms of disorientation occur and make sense when the consensus about theodicy has collapsed and there is crisis in the order of life. He asserts that at this point the speech is incredibly bold because the speaker has nowhere to address the speech except back to the same agent. The author points out that spirituality by itself is an inadequate basis for reading the Psalms. Like in the Psalms of new orientation, celebrate a new settlement of the issue of theodicy. The crisis is past and there is once again a stable situation for social life. He points out that the Psalms of new orientation speaks about the new state when life is whole and well ordered, when the system is just and when God is known to be righteous and just.

As he draws conclusion on his arguments the author points out that the Psalms are resources for spirituality. He says that the Psalms regularly insist upon equality, power, and freedom enough to live by. p 176. Thus looking at the theological dimension the author provide a clear link among focal comments of the Christian faith and seasons in our life of dying and being raised. He observed that if the Psalms can be understood with the knowing sensitivities, our own use of them will have more depth and significance in the practice of both Jews and Christian forms of biblical faith. The Psalms have the power they have for us because we know life to be that.

As author reviewer of “The Message of Psalms” by Brueggemann, the following observations were made. A- the author reached his audience with the message that he wanted to communicate in the pages of this book the main aim here was to lead his readers to see Psalms a book to be used in the Christian churches for worship as other books are used. He points out that the Psalms are as rich as other books we know in the bible. And his emphasis on the use of Psalms that are not commonly used by the Christian church, i.e. the Lament Psalms. This reviewer agrees with the author that Psalms has not been used the way they are supposed to be used. Observing that many a people feel that using the Lament Psalms many mean to express their doubt and question God. But the author feels that this is important for it strengthens people’s faith. B- that life is full in stages that he calls orientation. It is clear from him that Psalms are not only about the good that there is, but also the bad that life has to offer. This is without doubt for life have both ups and downs. And as the author argues in all these stages of life, God is the one to be relied upon.

However, the following questions would not escape the reviewers mind: Why does the author says what he says? And how well has the author reached his audience? First the reviewer feels that in the eyes of the author the Psalms are neglected piece of literature. He thus puts forth the importance of it so that his readers can start using the Psalm in the pulpit for example. Or say it in another, that although the Psalms have been used, this has been done selectively neglecting some that are very vital in the Christian life. Thus the emphasis to look at the Psalms and use them at all times, i. e disorientation. Secondly, this small book has great impact on those who read it. The reviewer, confesses that it has charged the opinion that he had about the Psalms saying that he find meaning to preach from them including the Lament Psalms. So it is the feeling of the reviewer that author has reached his targeted audience.

Recommendations:

This small book is worthy reading by those people who preach the word of God- for it exposes one on how to approach the situations of people as they come. It will help one to be able to make use of Psalms at all stages of life as they approach. It’s recommended to theological students and all preachers of the good news.

PART TWO - The first Disciples of Jesus - John 1:35-51

Series Title: Encountering Jesus, Strengthening our faith as we explore/ journey through the fourth Gospel.

Series Focus. A study of what it means to be Children of God. The One who lived, among us through Jesus.

Sermon Title: The first disciple of Jesus.

Sermon Text: John 1:35-51

Sermon Subject: How do we become true disciples of Jesus who calls us to himself?

Sermon objective: To create awareness among my congregation on the call to Christian Faith- discipleship

Introduction

In our first sermon in this series, we concluded by a question which ought to be our starting point in part two. How then should we be true disciple? The lesion in focus is important not only because it record the first beginnings of the faith of a particular disciple, but also because it introduces the interpretation of the words in the opening of the fourth gospel. “The Word became flesh and dwelt among us.”v14. as seen in the first sermon.

The calling of the first disciple is kind of uniform. I may want us to look at this section as a map to our Christian journey of inclusion.

Vv 35-37, John the Baptist saw Jesus and he pointed his own disciple to him. Here we see John the Baptist with two of his disciples who did not hesitate after being told of Jesus. To them this was a clear and sufficient indication that time has come for them to leave their master and follow the new found Master.

Vv 38-39, Jesus’ encounter with the first two Disciples. For the two disciples it was not easy to leave the one they know and follow the one they have been hearing of. Every call has its roughness and of course better side. To them Jesus asked what they wanted. It does not sound friendly or welcoming. Does it?

Vv 40-42, Simon was brought to Jesus. Most commentators have called this section evangelism by brother. It introduces to us one of the two disciples Andrew, who is identified as the brother to Peter. He found his own brother Simon and brought him to Christ,

Vv 43-44, Again Jesus call Phillip. By simple words “follow me” Phillip was made a disciple

Vv 45-51, Nathaniel brought to Jesus by Phillip. As Andrew did to Simon, Phillip found Nathaniel and points him to Jesus.

Explanation

The first unnamed disciples of John take him by his simple words as he pointed them to Jesus. They maynot have grasped the depth of the meaning of “lamb of God” But it is evident that they probably understood that John was pointing this Man (Jesus) out to them as the coming one of who he had spoken before. Reading this Verse alone it does not tell us that they had heard about him before this. All the same they were eager to know more about him

Jesus invited them to go with him. An invitation that they had scarcely dared to hope was extended to them- “Come and see”- v 39. The same invitation is to those who want to know him better.

In verse 40 Andrew is named as one of the two who followed Jesus after John pointed them to him. He brings his own Brother Simon to Jesus. How wonderful it is for family member to introduce the other to Christ. This is what I teamed as our map to introducing others to Christ. Andrew began his evangelism in Jerusalem. What many people refer to as at door step. What point would it make if he followed alone without involving his brother?


In the following verse, we notice Jesus taking the initiative to involve himself in calling of disciples. It seems that Jesus and his new disciples, namely Andrew, Simon and the other unnamed to this point who was John’s disciple are working as a team to bring others closer. See v 43 “the next day Jesus decided to go to Galilee. He found Phillip…..” And the number of disciple became four. Notice teamwork. See also the Method that all of them use to bring others in.

Phillip was not also to be left out in the campaign. He found Nathaniel and by his witness
brought him to Jesus. As many will doubt the truth as told to them, This is clear in John 1:11 “He came to that which was his own, but his own did not receive him.”It seemed incredible to Nathaniel that obscure Nazareth could be home of the promised one. notice the words Phillip used to convince him of Jesus. “come and see” v 46. Jesus used the same words to Andrew and the other disciple. They seem to be magical words. Jesus does not only know him by name, but also by character. He is a true Israel. Jesus knows his own by name. The proof of Jesus miraculous power overwhelms Nathaniel and he had to confess that Jesus his the son of God, king of Israel.

Nathaniel might have known Jesus even before he was brought to him by Phillip. He may have heard about him. look at the title he gives him King of Israel. He may have known him way back before but he had not confess him as such. This is very common of most Christians today. Many christians know who God is through Christ but they do not want to belief it and confess. Taking a step forward as Nathaniel is an important step towards christian maturity.

Illustration

A Methodist bishop once preached on a sermon Titled "Fishing on other people’s baskets.” The encounter of the disciple of John with Jesus seems as though Jesus is making disciples out of what other have made. The bishop concluded his sermon by saying there are many people who work very little waiting to harvest much.

This is but a poor illustration which shows how Jesus made is first disciples.

Application


Here we see John the Baptist point beyond himself. There was no jealousy in him. His aim is to bring men not to himself but to Jesus. How do we point others to Jesus? Are we doing it as John did or we keep what we know about Jesus to ourselves?

Here we have the symbol of divine initiative. Jesus turned and spoke to them. See v 38.
It is always God who takes the first step. When we begin to seek and search in vain, God comes to meet us far more that halfway.
ar
Christians should put ourselves in the shoes of Andrew. Most of us may not know who Andrew was, for he lived under the shadow of Peter his brother. William Barclay points out that Andrew was not one of the inner circles of disciples. Note that we know his brother Peter more who is in the forefront even to a point of going with Jesus to mount of transfiguration. Andrew never resented this for example. Andrew was quite content to stand back and let his brother have the lime light... To him matters of precedence and place of honor mattered nothing at all. Is this not a quality that each of as may desire to have? All that mattered to him was to be with Jesus and serve him. We should desire the same as his followers.

Finally I may want us look at Phillip and Nathaniel Phillip could not keep the good news to himself. He found his friend Nathaniel and told him. Note that Nathaniel was positioning himself for arguments, but Phillip simply said to him “Come and see.” This is wisdom. When we introduce people to Christ, most times they enter into arguments. Which most times do more harm than good? The only way to do it in a more Christly manner is to point them to Christ.

I know many Christians who have gone into arguments about their faith and believe, and they become more hurt in the process. Be a pointer to the truth. We are his disciples, ours is to follow as he leads.

Conclusion

I am thrilled by the response of these men who were called to follow Jesus. They seem to be humble men of prayer and search hungering for the truth as they see in the Messiah. Shouldn’t this be our desire too?

Their desire to follow as disciples leaving what they have to be with Jesus is amazing. Most of them as we have seen, have found what they have been looking for.

It could be well if every now and again we were to ask ourselves, what we are looking for. What are we looking for in life? What is the aim that we have as a Christian?

In the series, the story is a great one in the sense that it tells how Jesus looks at man. He looks and sees what man will become. See how he talks about peter. He saw him as one who would become the rock on which to build his church. About Nathaniel he said to him that he is a true Israelite on who there is no guile.

Jesus looks at men and sees the possibilities in them. “He says give your life to me and I will make you what you have it in you to be”

William Barclay- Commentary on the Gospel of John, Vol 1

Bonehoeffer -Documentary Critique

The author would want to point out that according to Bonehoeffer, Nazism was evil which he thought was a monster and wanted to fight it. He was doing this through faith in God, even though there were dark moments ahead of what he and his group were doing. But one other thing to note here is that he was theologically informed and very “Smart” in doing his work.

In the year 1914 the German Church was at war and they believed that God was on their side a war that was later lost. It was at this time that Bonehoeffer wrote that “when death comes at the door of every house.” He hungered to become a theologian. This helped his leadership in the church. He preached against war and condemned the killing of humans regardless of their faith. In the documentary it is clear that his experience with the church as young man was not very positive.

While at the University, he wanted to study abut human pretenses, which he did, and graduated with a doctorate degree at the age of 21years. In his thesis he wrote that “the church is a community of Saints” He further asserts that the church was a way to create community. In American where he studied at Union University, He came across many people who influenced his fight for what he thought was right. One of the great influences that were remarkable was his visit to a black church in America. He met people who where involved with the struggle to freedom, and they played a major role on in is future life. It is here that he proclaimed that, “I have heard the Gospel preached.” He was humbled by his experience in America.

Other influences

While a student in America he was able to understand that Jesus intended people to live a good life. He learnt a lot from Jesus’ Sermon on the Mount.

On his return to German the situation had worsened, for Hitler was appointed the head who was “Called by God” and he was recognized by the church as the sole appointed leader. The church filled and Bonehoeffer opposed this pointing out that God alone is the head of German. Hitler became the Chancellor in German claiming that he has been called to save German. Since the church was blinded to this, there was struggle to restore the true church which was being mislead my Hitler. At this time of confusion Bonehoeffer was teaching at the University of Berlin where he taught his students that Salvation is not in Hitler but in God.

In the mid 1933 new laws were instituted that Jews should not hold public office, and there was boycott to the Jews community. This affected him directly. Bonehoeffer asked Christians to stand by Jews and argued that the church should create a friendly environment with all the people. Since the church was blinded support Hitler, the Catholic Church the biggest denomination in German at that time, signed a concordat to support Hitler. This was a big victory for him

Observation

The author sees Bonehoeffer going places at the time he should stay back to his people and help with ideals. He moved to England while situation was tense in his home/Country.

The confessing church refused to obey the Nazified believes. Therefore, on his return he started calling for peace which he said was the higher calling from God. He called the confessing church to resist war. He believed that “Whenever Christ calls his call leads to death”

In his early struggle for peace he also became a leader of Findenwalde Seminary where he set out to create a family committed to study the word of God. He introduced music as part of communicating the art he had learnt while in the US. The Seminary was considered illegal and graduates were not supported in any way by the state. It was closed later on. While at the Seminary he wrote his book Discipleship.

When ant Jewish plot broke in 1938 property was destroyed, and Bonehoeffer condemned the act saying that it is an attack on the God of the Old and the New Testament. At this time most of his family members were involved in Political conflict among other people. Thousands of Pastors were in Prisons.

Criticism

In September 1939 he was to join in the plan to assassinate Hitler. He moved again to America at the beginning of war. Although he was against the killing of the Jews by Hitler he was plotting to kill Hitler. He became an inspiration moral guide for the German. On several occasion he went out of German to gather information on intelligence. He became a conspirator. At this time he believed that the old rules of ethics had charged. He was in the same time writing his book “Ethics” Ha haa…

His plans to kill Hitler filled. He was arrested and imprisoned in Berlin. In 1945 Berlin was in total ruins and the war was lost, with Bonehoeffer being sentenced to death with others that worked with him.

Preaching the Psalms - Book Review

J. Clinton McCann JR, James C. Howell. Preaching the Psalms. Nashville: Abingdon
press, 2001.

Clinton is an ordained minister of the Presbyterian Church (USA). He has also served as a co- pastor of three churches in North Carolina from 1978 to 1987. He attended Davidson College, AB., 1973, Union Theological Seminary in Virginia, D. Min., 1977, Union Theological Seminary Virginia, Th. M, 1978, Duke University, Ph. D., 1985.He is professor of Old Testament at Eden Theological Seminary in St. Louis, Missouri. He is also the author of, A Theological Introduction to the book Psalms, The Shape and Shaping of the Psalter (1993); The Psalms a Torah (1993); Facing the Music: Faith and Meaning in Popular Songs (1999); The Psalms commentary in the New Interpreters Bible (Vol.IV; 1996); The Annotations of Psalms in the access Bible, The learning Bible, and The Westminster Discipleship Study Bible. His most resent book I Judge (2002) in the Interpretation commentary series. Recently Clinton has been involved in developing a course that approaches biblical material through reading and discussion of novels and short stories.

James C. Howell is Senior Pastor of Davidson United Methodist Church in Davidson, North Carolina.

This book is about preaching from the Psalms. As indicated in the forward of this book,the Psalms are often neglected in preparing for the central act of worship which is preaching. The authors indicate that if we do not attend to the Psalms in our proclamation of the word than the church is impoverished. (P 15). The authors asserts that a number of people feel that the Psalms are for singing, and not preaching. To clarify this point they observe that seminarians are not given much encouragement to preach the Psalms. They give an example of how Psalms has been preached to great effects throughout history. To illustrate how Psalms has been used over the years, the authors give an example of Bonheffer and Niemoller who preached from the Psalms in the twentieth century. They mention other People like Martin Luther King Jr. who have looked at Psalms as a rich resource for preaching. It is clear from the authors of this book that the early church fathers too used the book of Psalms citing that it contains the entire bible in nuce, they were pointing to Augustine and Jerome when they observed that Augustine expositions of the Psalms are marvels of the theology and pastoral care (p 25). They call the Psalms the manner of the church. They assert that the Psalms like any other book of the bible are part of our Canon of the scripture.

The authors point out that the church has never bracketed the Psalms off in a separate category, as if the book were somehow not as inspired. If the Psalms were not part of the revealed word of God, than it would not have been included in the Holy bible. They assert that they hold to an incarnation view of the Scripture, and just as God can be known and extolled through shimmering words of praise, so also God is known precisely in the dungeons of despair and agony (p 34) as expressed in most Psalms. They point out that the Psalms not only propose and constitute a world; they intend also to unmake, deconstruct and unmask other worlds which seduce and endanger.The authors take a step further to show how to explore the Psalms by creating two topics, i.e. preaching the Psalms- How? And Preaching the Psalms -What? The main aim that they point out in preaching the Psalms HOW?, is for the preacher or the reader to look at the images /metaphors, or figures which the authors argue appeal to imagination. They assert that every sermon must be attentive to these world pictures. If the preacher is tone-deaf or color blind to world pictures, the sermon will plod about, flat-footed, and fail to draw the listener into the heart and spirituality of the Psalmist.(p 51).God is apprehended, not finally through scientific, rational, controllable categories, but by of the imagination.The authors assert that the fantastic images in the Psalms are not merely vehicles to say better what we already know and feel. An image they say may instead evoke some inner plight that had not previously been noticed; the image than works like an archeologist, poking, digging about, and brushing away layers of dirt accumulated over time until well look, a broken pot( p 55). The authors argue that each image explodes in recognition, dismantling the way we had previously imagined the world to be, surprising us, evoking much that is deep, burrowing out passageway to a new world. For the Psalter’s images are pregnant with hope (p 63).

On the WHAT question, the authors deal with how the preacher weave a sermon on the subject in a way that answers the American pursuit, but in a theological manner. In this case the authors assert that Pursuit here means independence = autonomy that we have not time for, no much interest in, others. No time for God. No time for each other (p93) which they assert lead to ruin and the American dream becoming a nightmare. The authors argue that in control of once state, there a particular heresy in American Christianity, the perpetuation of illusion that we are in charge. They point out that it helps to resign as a controller of once fate, and to translate that message into its biblical- theological version. God’s real world is constituted by God and People who accept the invitation to reign as controllers of their fate. And they point out that God’s real world is sung in Psalms a world where happiness is pursued by constant orientation to God rather than self, where people are attentive to God’s instruction and find refuge or security in
him.

On a critical look, this book seemingly does not contain what it seems to have as one read its title. The authors call it “preaching the Psalms” While a reader may be looking at guidelines on how to preach from Psalms this can not be found in this book. In the forward it is named as a "comprehensive guide to how, and why to preach from the book of Psalms.” Although there seems to be some samples from Psalms preaching one is not able to get them easily. It is the feeling of this reviewer that the authors would have come up with a more detailed and specific way of Psalms preaching in order to keep the book’s title. Also the Authors have two chapters in this book on: 1. preaching from Psalms How? 2. Preaching from Psalms What? These two does not tell how one should do it. It is not a straight forward. How and What to preach form Psalms. It is the feeling of this review author that they should have been more open or intentional in directing the readers on how to preach from Psalms.

However, there are good examples of people who have preached from Psalms with illustration why it is important to preach from it today. And as the authors illustrate the Psalms are rich and are manner for the church. By this the authors point out that the Psalms minister and satisfy every man in all emergencies and situations something that this reviewer agrees with. It is a worthy reading book to be able to use the Psalms as inspired scripture that lead people to know and build there relationship with God. Somehow the author of this review feels that the two authors of this book have made there point in this small book. It is highly recommended that anyone who is a preacher should read this book.

Encounter in the theology of Karl Barth and Emil Brunner

The basic thesis that the author of this paper holds is that Barth rejected the natural theology based on the foundation of theology methodology, but persevered the value of general revelation. Christocentric revelation is emphasized in Barth’s theology. His theology left this author with the impression that he rejected all the natural theology. However he uses music to point to God. It seems that there is conflict between his thoughts. Therefore it is very vital to understand his thought of natural theology in order to understand the conflict. Moreover it helps readers to have a deeper methodology of theology. The author of this paper would like to make observation that the meaning of natural theology was quite close to general revelation,” mediation through natural, conscience, providential, ordering of history and tradition for a universal witness to God’s existence and character. The difference is that the former one is a theological method while the later one is a witness. However the usage of the terms is sometimes mixed. The term “natural theology” is sometimes signifies the ‘general revelation’. (Studies of debate between Barth and Brunner, No year or page) Such ambiguous usage of the terms is found in the debate between Barth and Brunner on natural theology.

Barth’s objected to Email Brunner objection and raised counter thesis, which later Barth rejected with a ‘NO!’ to Brunner’s challenge. Therefore the main ideas of these arguments are raised in this paper, and the focus on the underlying theological issue is the concern of the author.

Identifying Issue

Although both of them seem to be angry with each other, one would admire the way they refer to each other as “good friend” “ally” “appreciate him” “nothing against” “Sincerely respected” “extraordinary abilities” “walk together” However one can see bitter sides of both. Brunner asserts that he is not pleased with what Barth wrote about him. The positive side of this is where he says that he pockets it for he has other good things from Barth. Though he points out that he is doing this unwillingly. This encourages every theologian who read this so called Treatise. On the other hand Barth says that Brunner has crossed his path as an opponent of danger, and he feels challenged. When one readers this treatise, one can feel the pain of the two as they try to save their image of what they have said or written. Both seem to have great influence which is a fact i.e. “within a space of few years he completely changed the Protestant theological situation” and. “That I have heard the applause with which all who are of a like mind have greeted his essay.” Claims Barth.

As said earlier, is a collection of arguments of the 20th century which are well published. We see both theologians arguing and disagreeing over the point of contact for the gospel in the consciousness and natural man. Brunner’s argument is that the task of that generation lays on the efforts to find a way back to legitimate natural theology.

Barth makes a strong response and points out that there is no way to knowledge of God by way of human reason. Both Brunner and Barth had a strong Christocentric theology that there is no true knowledge of God, apart from through Jesus Christ. The Point of departure for these two theologians was the term “Natural theology”, Justification by faith, revelation and reason, Nature and Grace. The Book ‘natural theology’ points out that Brunner accuses Barth of his false conclusion of what he believed and what he has presented. Brunner actually calls Barth’s observation as heretical which he claims is the real danger to the church. (20 – 21). On the other hand Barth accuses Brunner of marking decision which is taking part in false movement of thought by which the church today is threatened.

In Brunner’s theology, there is grace in human’s nature and God’s creation. But in Barth theology, the concept of grace and nature were understood in two extremes that could not be placed together. Man was reconciled with God through Christ in grace only. In man’s nature one had done nothing that might be considered as synergism in grace. Barth seemingly followed the tradition reformed about understanding of grace. The risk of natural theology as the means of knowing God was that it included many pre- knowledge of God. Therefore, theologians might consider such knowledge adequate and does not expect revelation of God in grace. Thus it seems that natural theology rejected grace.

Brunner points out that Barth’s view as unbiblical, Thomastic and Catholic which he argues is against Reformation. In his effort to counter this he issued a counter theses which had scriptural proof, relation between dogma and reformation to Thomism and Neo Protestantism and finally the interest of theology and the church in rejection of the conclusions which Barth draws from his correct fundamental position. In response Barth points out that Brunner has already sent an alarm signal, and says that there was danger in Brunner’s essay about Nature and Grace. In his response Barth says that Brunner has proved that all that he seemed to have learnt has enabled him to return to the impetus of theology of compromise which has threatened the church. On the same breath Barth answers Brunner with a “No” for he believes that attempt to assert general theology has to be rejected. Barth made it clear to Brunner that there is no grace of creation and preservation.

In these arguments, Brunner does not blame Barth for neglecting and discrediting natural theology. He sees it as Barth’s special mission to serve at this point as a counter weight to dangerous aberrations. He (Brunner) asserts that a false natural theology did great damage to the Protestantism which threatens the church to a point of death. Page 59.1 Barth on the other hand points out that for Brunner to talk about natural theology he was starting a real theological problem, which he(Barth) says that it is a problem put to us by the truth presented in the scripture, creeds and confessions, that man is himself unable to fine access to the revelation of God.


Brunner and Barth put forward their points where they agree with one an other. i.e. Brunner agrees with Barth teaching of the original Image of God in Man which has been destroyed. Both seem to agree that the law of God is somehow also knowledge of God Pg 25. It is noticeable that a Barth point to Brunner that there is a difference in them in that they are faced with the question of what has to be done and how it has to be done.

However they disagree on other issues as discussed above, but they seem to do this with a lot of convincing efforts. See Barth’s rejection of Brunner’s theses judging it from the history of Dogma. When Brunner discussed “the other task of Theology” Barth points out that he knew that they were not in the same wave length = not one.

Barth made it clear that Christians believe is what must be confirmed as the content as object of faith and what has to be preached. He asserts that Faith is Trust which is God’s gift. In God alone is there faithfulness and faith is the trust to hold unto God. He further says that faith is concerned with a decision once and for all. Faith is not an opinion replaceable by another opinion. Faith is concern with God. Christian faith is an illumination of the reason in which man free to live in the truth of Jesus Christ. The creed of Christian faith rest upon knowledge. Knowledge of God takes place where there is actual experience that God speaks, that he also represents Himself to man. Christian knowledge means living in truth of Jesus Christ. In faith as confession -Christian faith is an event in the mystery between God and man. In other words it is man’s answer to historical existence and nature and action of God. Faith has to do with God. Faith is obedience, not just a passive accommodation of oneself. Therefore, if faith is real it must encroach upon one’s life. God is the Object of faith. He who is called God is not to be regarded as a continuation and enrichment of the concepts and ideas which constitute religious thought. God is not a particular instance within a class. God is in distinctive from all gods. God according to the scriptures live acts lives make himself know to us in the works of his love, resolved on and consummated in Jesus Christ. God is the Highest.

Karl Barth argues that the One God, God in the highest, the Only God is the Father, he is also the Son and he is the Holy Spirit. Three times the One and the Same, threefold, but above all the triune, he, the Father, the Son, and the Holy Spirit in himself and in the
highest and in his revelation. God is Almighty, which means that he is might. He is almightiness. (46 – 47) He is the creator, he creates sustains and he rules as the theater of His Glory. All things were brought to being through him, see “Let here be…” Genesis 1:1-24. About Heaven and earth Barth says that God is the creature on the boundary between heavens and earth. The boundary of our conceiving is not the boundary that separates us from God, but sorely that boundary which according to Barth the creed calls boundary between heaven and earth. About Jesus Christ the Barth points out that he is the way the truth and the life of men. God is the Alpha and the omega. The name Jesus and the Title Christ express the election, the person, and the work of the Man in whom the prophetic, priestly and kingly mission of the nation of Israel is revealed and set forth.

God’s revelation in the man Christ Jesus is compelling and excusive and God’s work in him is helpful and adequate for he himself is living through Himself (God living through Jesus) = the pronunciation of the truth Deity of Jesus. Therefore his existence is the virtual of his divinity who is our Lord and savior. He is the decision of God’s purpose and what God’s goal is not just for him but for every man

The Barth makes a theological statement by observing that in resurrection Jesus is once for all exalted and appointed to discover with God his right against all his foes. And so the end of his work is also the beginning of the end time that is of the time in which the church has proclaimed to the entire world the gracious omnipotence and the omnipotent grace of God. His grace and kingdom as the measure by which the whole humanity and every single human existence is measured. And the creed comes to an end by affirming believe in the Holy Ghost. The he points this to hope for the best of all, and this hope is a gift of God. As observed earlier in this summary this book is worthy reading for it makes one understand the purpose of the creed.

On several occasions the Barth refers to what the philosophers have defined God, meaning that he has a different definition of who God is. Where he is referring to God as the nature of different being. This is a philosophical idea. However he argues that the bible is not a philosophical book, and theologians would agree with him. Barth talks about God having almightiness, he further says that he himself is everything and he has the possibility. Philosophers describe God as the Supreme Being. He is describing the same but using different words; however he is quick to point out that theologians can not look at the bible as a theological book. The general explanation that the Barth gives in terms of what Christian believes is something admirable. He makes it simple for his opponents to understand and grasp what it means to be a man/ woman of faith.

Summary

It is unfortunate that those that were involved in the crossfire of theological argument were affected in one way or another. But theologians should be aware that these kinds of discussions are not removed in today’s church. Both Barth and Brunner had background
that informed them thus the result of what we have in the Natural Theology Book. Each and every person has a background that informs ones believe.

Finally, it is clear from Barth’s argument that he did not have any room for the natural theology in his framework of theology. For his reserving any room means allowing to be threatened by revelation of God in grace.

But this author would like to point out that it is easy for people to mis- interpret Barth on account that he rejected both natural revelation and general revelation. On the other hand Brunner objected that Barth’s exclusive emphasis upon Christ and the world denied the reality of God’s “general revelation” of himself in creation and especially human creatures, his image- bearers, something attested in scriptures.

PART ONE -"The Word Became Flesh and Dwelt Among Men."John: 1:1-18

Jesus’ coming into the world is assumed in the very first verse, conditions, and language in throughout Genesis 1:26 where God included Jesus’ activity in creation, “Let us create.” and in proverbs 3. This seems to be a kind of summary of the gospel of John. The Word that John the Apostle had received from Jesus was no new thing. The Word had its origin; it is Word beyond time and history. It belonged to eternity.

The Word never grows old and outworn, nor does it ever become some new things. The Word of God is the Word of God. In Jesus, the Word came from God. The Word was therefore not separated in anyway from God. The Word remains the life and light and glory of God. The Word used in Greek here is Logos = which is divine figure. Do not be confused here by the mystery of humanity and divinity, for at this point the Word is not only designated as God, but also thought as “Real” person and God at the same time. “And the life was the light of men” (V4b), light already associated with life in the story of creation in Genesis 1. This is light by which men are enabled to recognize the operation of God in the world. In the light of preceding verses, the author of the Gospel of John looks at two things here:

A-The Word becoming flesh and
B- How did this knowledge come about?


A-The Word of God is the Word of power. He act through His Word and His deeds, he speaks in action and it is man that he addresses. B- The Word therefore be understood on the basis of the OT for here it is not an event recurring within the temporal word, but it is eternal being existance with God from the very beginning. Thus the only thing that could be designated simply is Word. This would be God’s revelatory will, insofar as it stands behind, and works in the entire individual.

The aim here is to reveal the incarnate God in the “Word became flesh”. Thus the opening words of this lesion indicate the saving will of God that can be experienced in the Word becoming flesh. John the author belief the purpose of the Word becoming flesh is to describe the unity of the
Incarnate (Son) and the Father is the focus in the Word becoming flesh. In the story of creation darkness was upon the face of the deep (Genesis 1:2) In John’s narrative, God called light into being so the new creation in which the Word is God’s agent as effectively and it involves the banishing of spiritual darkness by the light which shines in the world. “Without the light the world of mankind is in total darkness” Kostenberger 1999 pg 49. This light shines and enlightens every human being. There are those who refuse to come to light. This is not because there is no light for them, but because they refuse to and prefers darkness instead. In verses 12 and 13, to receive him who is the Word of God then, means to replace one’s own faith in him, to yield one’s allegiance to him and thus, in the most practical manner, to acknowledge his claims.

How we have received the light from God and counted as children of the most high. For the Word became flesh and lived among us. This is in order that God’s dwelling place might be established with his people. As we read in Leviticus 6:11. Mathew 14:16 indicate that the people living in darkness have seen a great light, those living on the shadow of death light has dawned, “I am the light of the world” John 8:12. Whoever follows me will never walk in darkness, but will walk in light.1cor 4:5b he will bring to light what is hidden in darkness. Eph 5:8. For you were once darkness, but now you are =Light in the Lord. On this point Barclay asserts that, “Jesus is the very Light of God come among all men; and he is the light which gives men life” Barclay 1975 pg 10.


The author of this article attended a laymen’s service in a congregation in African, and the preacher gave an illustration of a woman who throughout her life was using a kerosene lamp. But with time the woman was able to install power in her house. With the power of electricity she could see many things in the house, which she could not see with the kerosene lamp. She could see even under her bed. Since the electricity light was so bright the whole house was lit; she was able to clean every corner. This is the same with the light of Jesus, which came to light the whole world for people in darkness to know him.

John’s presentation of Christ as the Word is not primarily metaphysical, but practical. He present Christ as the pre-existent Son of God, he was the creator of the world and the Executor of the will of the Father. His incarnation is the full manifestation of grace and truth because it is the greatest possible expression of God’s compassion for people and the most perfect way of conveying the truth to our understanding. The world has now knowledge of him through one who shares both the human and the divine and who is in vital fellowship both with God and man.

Here the author wants to point out that the true meaning of Zech 9:9 “rejoice greatly O daughter of Zion, see your king comes to you righteous and having salvation, gentle and riding on a donkey,” is something to believe in. His name is Jesus who by becoming human lives among his people so that they may know and understand him and belief. How than do people know and acknowledge him? “Jesus loses, enlarges, and endows with salvation, He enriches man’s poverty, He strengthens man’s weakness, He teaches man’s ignorance, He brings man out of traits and difficulties and raises him to happiness, beatitude and glory for he dwells among his own”. Neol 1976 page 56. Jesus professed to be not only the inexhaustible source of spiritual nourishment, but he is also the genuine light by which truth and falsehood could be distinguished and by which direction could be established.

The author of this article uses 1:12 as conclusion simply because it seems to make an appeal to better understanding, knowledge, and belief in Jesus. Privilege, honor, dignity, or right is to those who are made children of God, “They enjoy the greatest privilege which the Divine bring”. Thus those who accept Jesus Christ (who dwelt among his own) as presented in the Gospel, have through his blood, a right to his sonship. Therefore, for those that Know him know the father, or to use other people’s words, “Christ interpreted God to us” Clarks 1975 pg 38. How then should we become true disciples? By knowing him and putting our trust in him. Remember he lived among his own. So that his own may know him. This is an opportunity for you to know him.

How to Think Theologically - Book Review

Howard W. Stone., and James O. Duke. How to Think Theologically. Minneapolis: Fortress Press, 1996. 128 pp.

Howard is professor of Pastoral Theology and Pastoral Counseling while James is professor of History and Divinity School, both at Brite Divinity School, Texas Christian University, Forth Worth.

The authors of this book begin by pointing out that all Christians are theologians. Faith they both agree that make Christians theologian, which may be not be a conscience thing for Christians. They argue that every aspect of the life of the church and its members is a theological testimony. To be a Christian at all is to be a theologian. Both assert that our faith is at once a gift of God and human response; theology is and integral of that human response. They speak of theology as a critical inquiry, and of spiritual disciplines that undergird our theological enterprise.

The authors further focus on the process of thinking theologically, asserting that this is theological reflection. Wherever and whenever theological reflection occurs, they argue that it is not only a personal but also interactive, dialogical, and community-related process. To engage in theological reflection is to join in an on going conversation with others that began long before we ever came a long and will continue long after we have passed away. They both argue that we are called only to be the best we can, giving who and where we are. This is the best theologians ever manage, not only because as human beings we are limited and fallible and because times change, but because the final word is God’s alone. Until that final word is spoken, each and every christian has a contribution to make the conversation - a duty to listen and question. Countless Christians find couse to fell that theology is a conversation that is closed or stacked against them. The authors help the reader see that viewing theological reflection as an extended conversation may help put into proper perspective the roles that individuality and commonality play in the process.

The authors point out that Christians would feel more comfortable about their calling as theologians if they knew exactly what they had gotten themselves into. They assert that theology is typically expanded to embrace the totality of things having to do with religious life. This expansion they point out that comes about quite naturally, because Christian belief in God neither arose nor exists in splendid isolation (7). Citing that it is the focal point of the life of faith as a whole. Therefore, the interpretations of the complex relationship in theology are the focal points of Christian theology. The subject matter embraces the nature and will of God, the person at work in Jesus Christ, the activity of the Holy Spirit, creation, redemption, and hope. Theology is therefore often used in an extended sense that has to do with the function of statement about God in Christianity, and in the other religions and societies of the world. Here the Author point out that the divine has to do with whatever individuals, communities or cultures regard to be of ultimate significance in their lives. Pointing out that for Christians the ultimate concern is God and the message of God. It is clear in the authors’ argument that theology is faith-seeking understanding = that as theologians we seek to understand what we belief about the Christian message of God, and how we as individuals and as community are to life in the light of what that message (10).

The authors want the readers of the book understand that “faith seeking understanding” is a simple-simple phrase and a promising area from which to start out upon theological reflection. They point out that the journey will be uncomplicated as the phrase might imply. They say that we do theology at many deferent levels and in many different ways. They advise that theology is simple, and it is complex. Christians learn what faith id all about from countless daily encounters with their Christianity- formal or informal, planed or unplanned. The understanding of faith disseminated by the church and assimilated by its members in their daily lives, which they refer to as embedded theology. This involves Christian practice which communicates the meaning of Christian faith. These include; when to stand, sit, kneel etc. Theological understandings are embedded in these actions, no less than grammar and vocabulary. These theological messages from the church have been bred into the hearts and minds of the faithful since our entry into the church. Thus embedded theology will rush to the frontline in every battle over the moral and social issues of the day.

Further the authors point out that deliberative theology is the understanding of faith that emerges from a process of carefully reflecting upon embedded theological convictions. This type of reflection question what has been taken for granted and inspects a wide range of alternative understandings in search of that which is most satisfactory and seeks to formulate the meaning of faith as clearly and coherently as possible. They however lament that many people have shied away from deliberative theological reflection, in spite of the churches historic efforts to support theological schools where teacher scholars engage in such reflection and seek to foster it among students. Pointing out that deliberative theology helps to keep the church honest.

Annotated Bibliography.History of Christianity

Are you a Church History Student? Here are some books you may consider checking out.

Bainton, H. Roland. The Reformation of the sixteenth Century. Boston: The Beacon Press, 1953.

The author of this book tries to discuss the evolvement of the economic, political, and cultural world of the sixteenth century which resulted also in religious divisions. He portrays dissension, heresies, and inquisitions of this century.

Cannon, William Ragsdale. History of Christianity in the middle ages. From the fall of Rome to the fall of Constantinople. Michigan: Grand Rapids, 1960.

In this volume the author describe the book as a synthetic History depicting the development of Christianity fro AD 476 – AD 1453. The author seems to have employed primary sources. This book is a competent summary of traditional story of Christianity.

Constant, G. The Reformation in England. The English schism and Henry VIII,1509- 1547. Translated by the Rev. R. E Scantlebury. New York: Harper and Row, 1966.

This is a valuable volume which the author writes with concentration and also ascetic discipline which brings clarity and purpose of history. He separates Reformation and schism, and he Lurther explains the “The supreme head of the church of England.

d’ Aubign’e, J. H. Merle. History of the Reformation of the sixteenth century- one volume edition. Michigan: Barker Book House, n.d.

In this book the author discusses the prominent events and personalities of the Reformation making this volume one that contain two grates revolutions in history.

Dillienberge, John. Protestant Christianity. Interpreted through its development. New York: Charles Scribner’s Sons, 1954.

This book is about the interpretation of protestant Christianity. Interpretations which focus exclusively on the Reformation. The author tries to shape and test the interpretation by the historical material which he says need to be interpreted.

Fosdick, E. Henry, ed. Great voices of the Reformation. New York: Random House, 1952.

In this book the author explains the understanding of the Reformation which he says it has to go hand in hand with spiritual for a vital inward religious and the experience of God’s grace. This idea the author points out that claims central place in the history of the protestant Reformation with martin Luther.

Frend, W. H. C. The rise of Christianity. Philadelphia: Fortress Press, 1984. In this large volume, the author writes to explain how Christianity survived the hostile environments of Judaism and of the Greco Roman world, to become the civilization of the Western and eastern Europe.

Gonzalez, L. Justo. The history of Christianity. The early church to the dawn of the Reformation, volume 1. SanFrancisco: Harper Collins, 1984.

This volume brings alive the people, dramatic events and ideas that shaped the first fifteen centuries of the church’s life and thought. This book demonstrates at each point which new challenges and opportunities faced the church, and how Christians struggled with the various options open to them, there by shaping the future direction of the church.

Jones, R. Tudur. The Great Reformation. Illinois: Intervarsity Press, 1985.

Here the author tries to address Christian readers who wish to know a little by way of introduction about the protestant Reformation. He says that to understand the church today, we need to understand the Reformation. He further points out that Reformation is often viewed as a closely integrated movement. Which he observes that it took many forms.


Latourette, S. Kenneth. A History of Christianity. Reformation to the present, volume II. Peabody MA: Prince Press, 1999.

In this volume the author writes as a worm, sympathetic Christian. He is a Christian writing to Christians, and he has a constant concern for the way in which Christianity has, is or will affect the reminder of all humanity. He wrote with a post Vatican II breath of the spirit prior to the great series of meetings.


Latourette, S. Kenneth. Christianity in Revolutionary Age- Volume I. New York: prince Press, 1958.

In this volume the author is attempting to narrate the history of Christianity in the nineteenth and twentieth centuries. In the 19th C Christianity spread in association with the expansion of Europe wars Lock it. Internal revolutions, political and economic empire were being built by Europeans.

Lindsay, M. Thomas. A History of the Reformation. New York: Charles Scribner’s Sons, 1985.

This is an admirable work whereby the author has endeavored to fulfill the promise made described in the Reformed churches. He describes the accounts of the rise and progress of the Reformation.

Manshrech, L. Clyde. A History of Christianity in the World. 2nd ed. New Jersey: Charles Scribner’s Sons, 1985.

In the volume the author address the increasingly importance of blacks in Western society, the religious ferment swirling around fundamentalism, liberalism and Post Vatican II development in the Roman Catholicism.

Marty, E. Martin. A Short History of Christianity. New York: The World Publishing Company, 1959.

In this volume the author’s aim is to recover the obvious from chronological divisions of early medieval, Reformation and modern to its principle for narration.


Pauck, Wilhelm. The Heritage of the Reformation. Revised and enlarged Edition. New York: Oxford University Press, 1961.

The author intends to show how modern Protestantism must deal with the heritage of the reformation by means of a critical historical thinking that preserves the values achieved by the generations of the past, but at the same time how it must be prepared to respond to the demands of the present without being absolutely bound to the human attainments of the days gone by.

Smith, M. A. From Christ to Constantinople. London: Intervarsity Press, 1971.

In this volume the author tries to discuss the beginnings of Christianity- How Christianity spread fast through the Mediterranean world, to the dismay of the Roman authorities. He describes how the early church faces persecution, meets its problems, how it developed its organization and formulated its beliefs, and the people who shaped history.

Spitz, w. Lewis, ed. The Protestant Reformation. New Jersey: Englewood Cliffs, 1966.

Dr Lewis reveals a great religious movement in 911, the turbulence and thrust of the conflicting ideologies. Professor Lewis points out that there had long been many Catholics who felt discontent of the powers in the church, but their opportunity to launch a counter offensive did not arise until 1501 and 1559, the author points out.


Tyson, B. Joseph. A Study of Early Christianity. New York: Collier Macmillan Limited, 1973.

This book provides a sound historical introduction to early Christianity of the 15th and 16th centuries. Thus this volume deals with the origin and formative events in Christianity. The author tries to bring Historical factors behind and with the movement Christianity in its initial stages.

Valle’e, Gerard. The Shaping of Christianity. The History and Literature of its formative Centuries (100- 800). New York: Paulist Press, 1999.

This book is a survey and development of the Christian movement in the contest of the political, social and religious milieux of the second throng of the 18th Century. The author tries to explore the early faith’s relationship to Jewish and Greek culture.

Walker, Williston. A History of Christian Church- 4th edition. New York: Charles Scribner’s Sons, 1985.

Mr. Walker traces the Christian history with a view to find what were the major developments of the early church. He observes that the church had a lot of faces during the initial stages. The author points out that this is a rich heritage for the church which should not be ignored at whatever cost.

Williams, H. George. The Radical Reformation. Philadelphia: The Westminster Press, n.d.

In this volume the author deals with the so called “third concurrent movement of the great importance,” which comprises of Radical Anabaptists, spirituals, Evangelical, Rationalists and others.

Chaplain - Meeting the Spiritual and Emotional, Needs of patients and Families.

Ida (not real name) had been in the hospital for four days when her mother asked the hospital chaplain to visit. Ida is four years old, a daughter of a single parent. She was struggling to breathe with respiratory problem. After spending sleepless, disorienting days and nights at her bedside, Monica (name changed) needed someone to talk to.

During this visit this chaplain author learnt that family members, friends, and co-workers had come to visit Monica and her daughter, and they were great. Monica stated to the chaplain that she really wanted them around, but she laments that they didn’t understand the clinical language that defined her new existence and that of her daughter. Monica explained to chaplain that the doctors and nurses were polite, efficient, and professional by all means, but focused on their jobs.

This author chaplain is writing this article to explain the role of a hospital chaplain. Many patients and families of loved ones in hospital think of a hospital chaplain only as a priest who delivers last rites when a person is dying. In-fact, many times this author chaplain has visited with many patients who decline the visit stating that they are not dying. At one point, the author chaplain was making daily morning rounds in a regular medical Unit, and patient Mary (name changed) inquired from this chaplain wether he knew something that she does not know. Mary thought that her prognosis was poor and that the chaplain was coming to prepare her for the worst news.

Of course, if you are religiously observant, chaplains can offer you Communion, light Shabbat candles, read scriptures, provide anointing, among other religious Rites. A chaplain is someone whose job is to help patients, families and hospital staff find their place both emotionaly and spiritualy. But chaplains are not just for religious folks, they’re for everybody. Since all human being are spiritual being, chaplain is for them all. " A chaplain is fo people of faith and those of none." Source unknow.

Most of you reading this article know vey well that being in hospital can be very isolating. Probably having been there yourself of having a loved one there. It is the role of a chaplain to come in and pull the curtains back on that dark room and help patient remember there is more to their life than being a patient. The chaplain does not necessary visit to talk to the patients, but also to listen and empathize with them. As a chaplain this author find himself many times simply sitting and listening to patients tell their story.

To be effective chaplain you let your patients take the lead. Monica was in the best hospital as she later told this chaplain, had been seen by professional doctors and nurses were very caring, but she observed that they had no time to listen to her. The chaplain is a safe person to talk to, someone with no agenda except the well-being of the patient and has time to listen. Chaplains are resources for all things, religious, spiritual, and emotional, social etc. While doctors and other staff might be able to fill some of those needs, chaplains are professionals in this area. Because many people don’t know about chaplaincy services, or hesitate to call on a chaplain even if one is available, the service is underused. Some of the duties of this chaplain author in the hospital that he works is to help patient with Medical Power of Attorney, the Directives to Physician, bedside prayer, serving Holy Communion, being a laision person between the patient and local community or chuches among others. Most patients decline this free service citing that they don’t have enough more to pay for the service.

When this chaplain arrived in Ida’s room, he was just what her mother needed. Monica later told this chaplain that she needed someone wearing normal clothes (not scrubs, and lab coats), who sat with her and asked about Ida, and about listened to her story, and said a little healing prayer for Ida . The chaplain learnt later that Ida’s mom was not a practicing Christian, and yet she needed a chaplain for she knew the chaplain will provided her emotional and spiritual needs. During this visit Monica was in tears, at finaly she was able to express emotions with the help of the chaplain, and ofcource the chaplain was empathic with Monica and her situation.

It is the advice of this chaplain that, if you find yourself in the hospital as a patient, or with a love one as a patient, like Monica and Ida the young one, why not ask the nurse if the chaplain can drop in on you? A little human contact might do you good—no religious beliefs required.