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.

Unique Needs of the Dying

Digging Deeper -

In my paper "Pastoral Care to the dying and their families," I pointed out that when people are experiencing death they know that their time has come to a close. In the following pages, I want to highlight the needs of the dying.

The dying has the need to be treated as a living human being. Death comes in a single moment and not a minute before, but too often we begin to regard a person who is dying as less than living. It is important for us to see each patient as the unique individual that they are right up to the moment of their death.ElizabethKubler Rose points out that the greatest gift a dying person can be given is dignity at death.

The need to maintain a sense of hopefulness, however changing its focus may be. While many cultures and faith traditions believe in life after death, most dying people want reassurance at death that death is part of life. A sense of hopefulness is critical to living and dying. While a patient may need to abandon their hope for a cure, they do not have to let their sense of hopefulness die. They can reframe what they hope for, each in their own way. A patient can hope that they will not lose control over their life as the end nears. They can hope that their caregivers can manage their dying. They can hope that their loved ones will be able to carry on without them. They can hope that they won't be alone. As a hospital chaplain the author has ministered to many dying patients who need to be assured that all will be well for them when the curtain closes on them. The assurance helps the dying to die with hope that their death has someone to manage it.

The need to be cared for by those who can maintain a sense of hopefulness, however changing this may be. It is not always easy to find health care professionals who will help a patient maintain a sense of hope. Sometimes, the patient may have to do a little work. Hope is our companion in life and death; it is important not to take this away from our patients.

The need to express feelings and emotions about death in one's own way. One of the greatest gifts we can offer to a person who is dying is to listen to what they have to say, allowing them to speak freely without contradiction or interruption. The need to express our feelings is universal, and as death approaches, the need to share and speak from the heart grows. Allowing a person to express their thoughts about dying can make the last chapter of their lives profoundly meaningful.

The need to participate in decisions concerning one's care. A patient always should be allowed to participate in making decisions about all aspects of their care, including, when possible, how and where they want to die. Dying on one's own terms, however, requires forethought, advance planning and communication.

The need to be cared for by compassionate, sensitive, knowledgeable people who will attempt to understand one's needs. These people include physicians and other members of the medical team and caretakers. People who are dying need tender, loving care and caregivers who will honor their needs. How a person dies reflects their caregiver's beliefs more than their own.

The need to expect continuing medical care, even though the goals may change from cure to comfort goals. As disease progresses, a patient's priorities and needs are very likely to change from those at the time of their diagnosis. Goals change and earlier decisions may no longer apply. The priorities of a person with end-stage disease will be different from those they had when first diagnosed.

The need to have all questions answered honestly and fully. The medical team must be able to provide answers to questions in terms that a patient understands. A patient should never be afraid to keep asking for clarification until they understand what the doctors are telling them.

The need to seek spirituality. The quest for spirituality is a search for a place of peace and safety. Many people begin to look for this place in the final chapters of their lives. Some use religion; others take different paths. A patient should be allowed to seek their answers in their own way and to be able to call upon others for guidance or help.

The need to be free of physical pain. No one should have to live in pain or die in pain. Patients and their loved ones should know that we now have very effective pain management. For medical professionals, pain should be the fifth vital sign. It is very important, since pain is purely subjective, to believe the patient's reports of pain.

The need to express feelings and emotions about pain in one's own way. It is normal for people who have a life-threatening illness to experience depression and anger. They often have strong feelings about pain and fear. It is important that they be able to express these feelings to someone who will listen. Sometimes, just talking about these feelings -- venting -- can help a person manage them better. At other times, other underlying issues, which a professional usually can identify and help a patient address, may be present. Depression and other strong emotions are appropriate at this time of life, and ant depressive medications should not be used without a complete investigation by the physician to make sure they are warranted.

The need of children to participate in death. We teach children by our examples. As they watch us, they have the opportunity to see and learn about life's components and the roles that love, humor, fear, compassion and other emotions play in living a full life. We try, however, to protect them from death and exclude them from this process. Most children can benefit from understanding death as a natural part of life and from being included in the dying process of a family member or other loved one. Patients will often ask us if it is appropriate for children to see illness. I believe it is, as long as it is accompanied with appropriate explanations.

The need to understand the process of death. We rarely talk about the physical, biological process of death, and little has been written about it. Many people have appeared to struggle, but some researchers believe that the body releases endorphins, special hormones that block pain and give one a sense of tranquillity and joy, during these final moments. No two deaths are exactly alike. We all have different needs, and a patient may have a need to understand what goes on as the body winds down.

The need to die in peace and dignity. Death for many often is like a storm, and insuring peace and dignity can be difficult. Family members and loved ones often must act on the patient's behalf to make sure that death is managed in a dignified way and in keeping with the patient's desires.

The need not to die alone. Most people are afraid of dying alone, but this does not have to happen. We can allow visiting around the clock in hospitals and intensive care units. We can lift restrictions to just close family members -- but only if the patient desires.

The need to expect that the sanctity of the body will be respected after death. When life leaves the body, we must still treat that body as a representation of the person who was there and continue to respect it. To the extent that arrangements can be planned and shared in advance, they will provide great comfort to both the patient and their survivors.

Sources:

http://www.lastactspartnersip.org/index

Frauser, M, Lo, K, & Kelly, R. (21996). Spiritual care. Trainer Certification Program [Manual]. Largo, FL: Hospice Institute of the Florida Suncoast

The End-of-Life Nursing Education Consortium (ELNEC)

The Wheel of Life, Elizabeth Kubler-Rose

Workshop for chaplains at TMC by Kessler - the co-author of - Life Lessons, Student of Elisabeth Kübler-Ross, author - On Death and Dying.

OBMC:Chaplain E.Kaburu Kei09

Summary and Reaction to "LUTHER" the DVD

The opening part of the film resembles the conversion of Saul to Paul - Acts 9: 23-24. Luther’s experience of meeting God stands out from the beginning to the end of the film. The film begins with Luther’s father coming to church with a host of other people. Most probably members of his family. Luther is at the Alter. Luther is nervous and he does not seem to have courage as he consecrates the Lord’s Table. He spills the elements which can be considered unholy thing to do. Seemingly this is his first mass celebration. Later in the film Luther says he does not feel adequate to become a priest. This explains why he is nervous.

The film follows with traditions/rites, which Luther seems not to accept at this early stage of priesthood. A case that is vivid here is pilgrimage to the shrine. Although we see him as a pilgrim, he seems to be "lost", standing without a word or doing anything. He later said “I felt like a fool to pray”

Luther argued that salvation is not only in the Roman Catholic as it was the teaching of the church during his time. He opposed the lyrics and the veneration of the same. The film further shows church advocating for people to buy their everlasting life, and also buy for them that are in purgatory. The sales of indulgences were Popes way of collecting money to run the church. Luther was opposed to this citing that no one can buy redemption from God. Preachers are seen selling the indulgence to people which Luther condemned. These preachers neglected the teaching of the bible as it were, and expounded on the coin that was paid to redeem a soul. Luther felt that Christians were not being led in the right direction as far as seeking forgiveness was concerned.

As a result, Luther prepared his 95 thesis to counteract the indulgence’s teaching and pinned them at the door of the church. His argument was that indulgence can't save people from their sins. Luther criticized the Archbishop,the Pope and the powers of the church, which had consequences of him being excommunheicated.

Luther seemed to enjoy support from his faculty, and students at the university. On matters of social life Luther seemed to be concerned with the struggles of everyday life. A good example here is when we see him hugging a young crippled girl.

Because of his 95 thesis, he was asked to recant “revoco” which he refused saying “my conscience is captive to the word of God.” Luther could not recant for he considered this, as something he would not do without “selling” his soul. He appeared before the Bishop, and we see him standing his ground in support of his thesis, which he said he was out to “seek the truth.” He was considered heretic who is preaching dangerous doctrines. At this time his canonical father denounced him.

The authorities that were (Emperor, Archbishops, and bishops) seek to deliver Luther to Rome to be tried by the Pope. This was after lengthy negotiations that finally came to conclusion that he is going to be protected. By this time Luther had become so popular among his acquaintances. We see him being mobbed whenever he goes. Also in the court hearing he seems to have a lot of support from his followers.

Next we see him in the “court” of Rome. Again we see him not willing to recant citing that he needed biblical prove that he was wrong on what he was preaching. Luther seemed to argue in the light of the scripture while the bishop were arguing in light of church tradition. Luther felt that church tradition should not be over scripture. For him to recant was injury to the divine word and danger to his soul. He argued with Pope to an extent of questioning the power that the Pope has over purgatory. Having considered as an heretic with potential to cause division in the church, his thesis were torched. In revenge Luther organized a student’s campaign, which put into fire papal bull a document that was written to condemn him and his thesis.

By now protests were sporadic and more deadly. Luther laments that over 100,000 peasants have died. Images/ relics, stained glass windows that stood as idols were destroyed. Luther was “a theologian who could never draw a sword." Almost at the close of the film, Luther marries Katherine who is a run away Nun, but even though, family did not seem to hinder his course. The Luther fire spread so fast and the Roman church was at a verge of division. Luther’s accomplishments include translating the NT in Germany language, also marring Katherine, which comes at the close of the film. (This was a turning point for the church, for priests were not allowed to marry)

Authors reaction to the film.

This is a great film to watch in order to grasp what Luther the reformer did for the now called protestant church who enjoy the freedom of worship. It is a drama that unfolds to bring the light to the church where hierarchy seemed to mislead congregants.

Luther has sound theology in his argument and unlike the papacy; his argument is based in the word of God. He threw out the tradition of the church wanting to introduce freedom to people rather than have them "blind folded" by the Pope and the church in general. Every argument that Luther had was based in the scripture rather than traditions and practices of the church, which he noted are wrong, but the scriptures are true. One of the major teachings that Luther emphasized was that indulgences cannot buy people’s salvation but faith in Jesus.

Since the Papacy had established itself so firmly, the hierarchy had the power to hold people captive. They were using the church as a vehicle of confusion neglecting the scriptures that became a thorn in the flesh for Luther. Luther was provoked to write to the powers that be, to ask them to correct the problems that were facing the church. Luther's boldness was a tool to communicate his views with the general Roman Catholic church leadership. He in fact attacked the Pope for not giving people freedom seek God themselves.

We see him a man of great courage. He is in fact a novice who has just begun his ministry in the Roman Catholic Church, but he “takes the bull by its horns.” He denounces the advice that his canonical father had given him. He went a step further by facing the “Court” and he was not cowed by the threat that was put before him. He faces the dangers of being excommunicated, but he would rather face it as an agent of change rather than compromise. At the hearing, he stood by the fact that he can't recant, for what he had written was his belief. His pressing on had its own repercussions, but he never retreated.

Luther was a preacher of change. His charisma moved people whenever he stood to either teach or preach. This is seen at Worms were he was summoned for trial. He led people in the church to see that no power that can silence him. The reviewer see Luther as an evangelical preacher aimed to bring change in the church and the whole wolrd. He was an evangelist of his time. We can only liken him with people like Bonke, Benny Hinn, or and Martin Luther King JR , and Mandela of South Africa. Although he was branded a heretic, his teachings brought great revolution in the way the church teahes her parishners. He was on the other hand considered an out law by the authority of the church, however, because of his vision, and eloquence in public address, they declared him a hero. We are grateful that Luther was full of charisma, sound theology, and courage that gave birth to protestant faith.

The review would however want to challenge the scenes of this movie. This is a film depicting what happen during the 15th and 16th centuries, which gave birth to the protestant church. The reviewer observes that most of the scenes are up to date with the 21-st century Language, gears/costumes which makes the film not to capture the reality of the days of the great revolution. However, the film has a strong message to the protestant believes, roots, faith, dogma and doctrines if you may. The reviewer recomment this movie to all students of church history both protestants and Catholics.

The Reformation with John Calvin and Martin Luther

Great Reformers

The protestant Reformation of the sixteenth century was not an accident. The late fifteenth century and the early sixteenth century were a fertile ground for religious upheaval. This time is considered as a time of revolutionary. This was a time when not only ecclesiastical and religious reforms were taking place, but much more was seen within the Church.

The protestant Reformation found in its time many elements of support which had been lacking before. At this time the Reformation stood at the center of attention. Also at this time civilization was attributed to the Reformation that was taking place at this time in history (sixteenth century). It is often said that Martin Luther paved way for the modern authoritarianism, particularly in the political sphere by opposing the radical and economical movements of his time and by his encouragement of political authority in the new evangelical churches.[1]

Although Calvin is seen as the most important systematizer of the protestant theology in the sixteenth century, he was born several years after Luther who was considered as a trailblazer in the Reformation movement. He was more concerned with the doctrine which could bring the Protestants together as a unified body. Luther on the other hand was pushed for salvation and justification which he taught came by faith. However, Calvin was more involved in the totality
of the Christian person, thus did not follow too much of Luther’s Justification. When Calvin appeared in the scene of history, he was considered as a member of the second order generation of protestant Reformation. In contrast to Luther, Calvin did not have to plow new religious grounds. He could rely upon what those who had preceded him had already stated and affirmed.

The Reformation led by the reformers produces new types of churches. Their character was determined by many factors, among which the religious factor was one. But it is good to note that the impetus that brought them to being was the reformers conception of the church. As said earlier the times were ripe for church. In the cause of discoveries, and development, the Reformation entered into a connection with these new cultural trends and thus became a factor in the modern phase of civilization.[2]

[1] Pauck Wilhelm. The heritage of the Reformation. (Oxford University Press, 1961) p4

[2] In one of Luther’s earliest extent letters there is a statement concerning his attitude n to the theology which gives an entirely personal view reflecting the circumstances of his work at that period

FIREPROOF- Video Report: A must see for couples.

Rated PG

This video is about a heroic fire captain who values dedication and service to others above all else. Caleb lectures to his men that "you never leave your partner behind". But the most important partnership in his life, his marriage, is about to go up in smoke. ( He is in the middle of a fight with his wife, Catherine about their marriage).This is a story about his desire to transform his life and marriage through healing power of faith, which leads him to embrace the fire man's code: "Never Leave Your Partner Behind"

Catherine works as public relations at a local hospital, and finds her job and work relationships far more fulfilling than spending time with Caleb. Their marriage is about to fail. Both deal with separate finances, separate dreams and, at times, separate bedrooms. This in itself is a recipe for failure. Catherine is preparing to enter divorce proceedings. She pulls the trigger and gets a divorce attorney. Caleb's father make suggestion to his son, an offer to have 40 days of reflection, where Caleb is required to do something different each day to bring love back in home. Will this be a marriage saving plan for Caleb? If yes, is Caleb's heart really in this effort?

Caleb is skeptical, about the 40 days plan/reflections and give it half-hearted try and gets half-hearted results. Will he do the plan with the same integrity with which he leads his crew? Only when it appears that things are too late does Caleb devote more of himself to the effort, and by then, Catherine doubts the motives behind the change. Will Caleb be able to demonstrate love over and over again to a person who's no longer receptive to his love? Or is this just another marriage destined to go up in smoke?

Fireproof has a solid message about the importance of marriage. Something that is particularly vital in a society especially in this age when many marriages end in divorce. Caleb is a hero to many; he saves lives and risks his own on a regular basis to save others. This is clear as one watches the video. Will he be a hero at home?

It’s a must-see for couples who want ideas for strengthening their marriage vows.

Will he manage to save marriage with the same vigor that he uses to save people as a fire captain and a supervisor?It’s a must-see for couples who want ideas for strengthening their love.
How do we deal with anger and lack of forgiveness in marriage? Caleb exhibits his anger differently. He destroys household equipments as seen in the movie. What does God offer to a couple to bring healing and hope? Is forgiveness something to think about? What does it mean to truly believe in Christ and be fully committed in marriage?

As one watches this emotional simple movie, one thinks that it may be too late for both Caleb and Catherine to save their marriage. Can a person really fireproof a relationship? No! It is not too late for Caleb to accept the love of God which his father describes to him (Caleb) as unconditional love. His father explains that Jesus died for him (Caleb) and that he needs forgiveness. Caleb accepts Jesus and this is the turning point for him, and there comes restoration in his marriage.

Ethics in Pastoral Ministry - BooK Report

Gula, Richard M S.S. Ethics in Pastoral Ministry: New York/ Mahwah, N.J: Paulist press, 1996.166 pp.

Richard M. Gula, SS. is professor of moral theology at St. Patrick’s Seminary in Menlo Park, California. He is a well know teacher, presenter, and pastoral minister. He has authored other books and articles, including, The call of Holiness: Embracing a fully Christian life, Reason Informed by Faith, The good life: Where Morality and Spirituality Converge, Euthanasia: Moral and Pastoral Perspective, To Work Together Again: The sacrament of Reconciliation, What they say about moral norms, and What They say About Euthanasia.

Ethics in Pastoral Ministry is a book for pastoral ministers who serve the church in a professional ministerial capacity. The author’s aim is to offer a theological-ethical framework for reflecting on the moral responsibility of pastoral ministry as a profession. He presents the theological foundation of ethics in pastoral ministry .He develops same aspects relevant to the moral dimensions of the pastoral ministry. He applies his framework to two critical boundary issues: sexuality and confidentiality. The author further makes a tentative proposal for a limited “Code of professional ministerial responsibility” which has no endorsement by the church p 7.

The author observes that from a theological point of view, a moral ministry must be closely related to experiences of God and convictions about God. Moral responsibilities in ministry are not merely by the social conventions of being, but God authorizes and legitimates morality. He points out that to recognize God as the source and goal of moral striving gives direction to the moral life. Thus seeing the centre and to hold to it as the horizon within which ministers can be able to see the moral dimensions of the ministry.

The author asserts that there is no other profession where the medium and the message are so closely tied together but the ministry. The minister’s effectiveness is judged by the congruence of beliefs, personal life, and performance with the Christian message. How a minister performs in his or her profession role depends a great deal on who they are. Therefore the author suggests that the first step in constructing an ethical framework for pastoral ministry is to give careful attention to character and virtue p 31. The author argues that the special vulnerability of people seeking a pastoral service requires that the pastoral minister have only one concern – to meet the other’s need for ministerial assistance. To mix a personal sexual agenda with this profession is to cross the boundary into unethical behavior.

If a pastoral minister goes wrong on sex, the harm caused is devastating. While sexuality is a good gift for ministry, making people in pastoral ministry alive, energetic, and connecting to others, it can also become a tragic instrument of abuse, exploitation, and disorder p 93.

In his own words the author states that keeping confidence is one of the firmest rules of professional ethics. Ministers he observes have been give a remarkable amount of latitude for defining what qualifies as confidential. Determining what information must be kept confidential is not always easy, the author cited. Thus information is confidential which one person intends another to keep secret and which is shared in the context that make for a good general principle governing professional communication.

How this reviewer is affected by reading Ethics in Pastoral Ministry.

God

As this reviewer reads through this book, it is evident that the Christian community has privilege of experiencing God in his fullness through his covenant of love which he gives through Jesus Christ. In Jesus, God is seen in the condition of what Gula calls enfleshed existence. Human beings are the image of God as declared in Genesis 1:24. Thus our image is reflected in Jesus who is our ultimate norm for what it means to be a person of good character, good morals, and good ethical behavior.

The Christian Life

This book has offered the reviewer a christian ethical framework for reflecting on. This includes the moral responsibility, which this review has on pastoral ministry as a minister. The author has introduced the reviewer to the theological foundations of ethics in pastoral ministry which is to him a profession. These foundations have shaped the reviewers thinking about moral ethical framework that the reviewer should be operating on not only as a Christian but also as a minister of the Word.

Ministry/ Minister

That pastoral ministry is the link between God and humankind, and on the same hand it strengths the mission of Christ in the community of believers. Therefore, a minister should at all times be able to commit himself/herself to the task of the pastoral ministry. Approachable and available to the people that he or she serves. Ministers have to promote and preserve through behavior the way to love God and neighbors. They have also to exhibit a deep commitment to the church and loyalty to its traditions and teachings

The reviewer

That, as a minister, the review has to be good in character. This will explain those that he serves in the ministry who he is. The action the reviewer (minister) perform speaks louder than what he speaks. Therefore, good character will emerge from what he as minister behaves and beliefs.