HT: Douglas Wilson.
Hitchcock said a good story was life with all the boring parts taken out. That’s what N. D. Wilson summarizes in this powerful clip:
I’m looking forward to reading Death by Living.
HT: Douglas Wilson.
Hitchcock said a good story was life with all the boring parts taken out. That’s what N. D. Wilson summarizes in this powerful clip:
I’m looking forward to reading Death by Living.
Peter Leithart is one of the most stimulating and well-rounded scholars of the present generation. He and his wife have 10 children, and he pastors Trinity Reformed Church and teaches at New Saint Andrews College.
How many details he must have forgotten!
I am really excited that he’s coming to Louisville. He’ll be at Community Presbyterian Church doing a conference with Jeff Meyers November 1, 2, and 3 of 2013.
Leithart will be doing an introduction to postmodernism, and Meyers will teach on Ecclesiastes. The conference is entitled, Solomon Among the Postmoderns, drawn from yet another Leithart book title.
You can register here.
I hope to see you there!
The work of preaching is the highest and the greatest and the most glorious calling to which anyone can ever be called. . . the most urgent need in the Christian Church today is true preaching; and as it is the greatest and the most urgent need in the Church, it is obviously the greatest need of the world also.
If you are a preacher, join us for the Expositor’s Summit at Southern Seminary, where we seek to fan the flames of your passion, to strengthen the connections in your thinking, and to help you grow in your ability to preach the whole counsel of God.
If you are a layperson who doesn’t preach, you could still benefit from this conference:
Will you join us for the Expositor’s Summit? If you can’t, please do pray the Lord to move in hearts, minds, words, and study.
Do you know what I’m trying to accomplish with The Bible’s Big Story?
I want you to win the hearts of your children.
I want you to win them through the time you spend with them.
I want you to start when they’re so small they can’t yet climb off your lap and crawl around.
I want you to read to them, and I want you to read to them about the highest and most important things: the Lord, the gospel, the true story of the world in the Bible.
So more than just winning their hearts, I want you to win your kids to the Lord. My prayer is that the big story of the Bible will capture their imagination, that the high King would lay claim to their allegiance, that they would trust him from deepest recess of soul.
I’m trying to help parents–and I really have dads in my crosshairs–obey Deuteronomy 6:7. The ESV translates that verse as follows: “You shall teach them [these words that I command you today, v. 6] diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise.”
That phrase “you shall teach them diligently” could also be rendered “you shall repeat them constantly.”
This verse calls fathers to do two things: 1) repeat the Bible constantly to their children, and 2) discuss it with them.
That’s your basic recipe for family discipleship, and I’m trying to help you do it by starting when your children are sitting there on your lap looking at picture books with you.
[Here’s a longer discussion of family discipleship interpreting Deuteronomy 6 and Proverbs: “That the Coming Generation Might Praise the Lord,”].
Make no mistake about it: Satan is prowling around like a lion wanting to devour your child. You can’t outsource their discipleship. They need you. Particularly you, Dad.
The other day my wife was telling me how it’s harder for my kids to get to sleep when something has me out of the house and I’m not part of the bedtime routine of family devotions. Without me there, she finds the kids to be more fussy and fearful. She said to me: “Don’t underestimate daddypower.”
Dad’s, I’m calling you to step up.
I’m calling you, fathers, to read to your kids.
I’m calling you to be a man, to take the responsibility God has placed at your feet in the Scriptures.
This is bigger than any free throw you ever shot, bigger than any at-bat with two outs in the bottom of the ninth with the winning run in scoring position. This is more important than twitter and blogs and books and news. We’re talking about your kids.
We’re talking about whether you will lay the foundation when they’re small that will put you in position to be heard and heeded when you start warning them against the snares of the devil–snares of porn and predators and pushers. How do you lay that foundation? By establishing yourself as their father in the formative years. Before they start walking, you’re holding them, teaching them what the world is–what it’s for, what life is about.
Step up, dads. For the sake of your children, for the respect of your wife, for your own Christlikeness, for the glory of God, for the church in the generations to come. By all that you love, by all that is holy, in the name of the Lord Jesus, let us take up the solemn charge to train our kids in the fear and admonition of the Lord. Disciple your children.
Play the man. Repeat the Bible constantly to your kids and discuss it everywhere you go, when they get out of bed in the morning, when they go to bed at night, when at home, when out and about (cf. Deut 6:7).
Their souls depend upon it, and if you’re in ministry, your qualification depends upon it.
So how can you use The Bible’s Big Story in your efforts to fulfill the role God has given to you and play the man? (cf. 1 Cor 16:13–14)
Here are some suggestions, following the basic outline of Deuteronomy 6:7, to 1) Repeat and 2) Discuss, and I’m adding the third step of 3) Do It Yourself to get at the idea that is clearly the goal of the repetition and discussion Moses prescribed in Deuteronomy 6:7–living out the Bible. Moses wasn’t calling for Hebrew households to become seminar rooms or discussion forums. He wanted fathers to repeat the Bible to their children and discuss its meaning with them so that they would live out faith and obedience for God’s glory.
Here’s how you can use The Bible’s Big Story to lay the foundation of you being the most influential person in your child’s life. Here are some steps you can take on the path of winning their hearts:
1. Read the poem straight through. On each page there is a rhyming couplet and a Bible verse, and this first recommendation is to skip the Bible verses and just read the rhyming couplets of this book. These rhymes comprise one unified poem. By reading the whole poem over and over straight through, the idea is for both you and your little one to find that you have the thing memorized. The poem is intended to be a high-level overview of the whole story (thus its title, The Bible’s Big Story), and my hope is that it will serve as a roadmap for Bible reading.
So read the poem straight through. This is how you read most children’s books, and in this recommendation I’m encouraging you to read the poetry by itself and save the Bible verses on each page for other kinds of trips through the book.
2. Repeat. Maybe your experience is like mine, and you find yourself saying to your toddler: “we just read that book.” On those second and third readings, go more slowly through the pages, and these are the times to read the verses.
3. Got a toddler and other kids under the age of 10? We do, and often the older ones gather round as we read to the younger. When this starts happening, don’t just read, discuss. Ask the older kids to tell you more about the pictures and the stories they depict.
4. Talk about what happens between the lines. This little book is only 24 pages. Most of the Bible’s events and teachings are not depicted. Ask your child if they know what happened before or after what’s on a particular page. Let the things depicted in this book be your landmarks, and more and more sketch in the details between the landmarks.
Do It Yourself
These suggestions can be adapted to the age and aptitude of your child.
5. Assuming that you have access to a photocopier (three in one printers are everywhere these days), photocopy a page in black and white and let your child use it as a coloring page.
6. Have your child reproduce the pictures in the book using tracing paper.
7. The next step after tracing paper is of course for your kids to draw their own versions of the pictures in the book, whether reproducing the book’s pictures or doing the scene a different way, or the previous event . . . you get the idea.
8. At our family gatherings, the cousins sometimes do drama presentations. Why not use The Bible’s Big Story for the family (or church) Christmas drama your kids produce. Have them memorize the lines and say them as they act out the story. Get costumes. Make it a yearly tradition at Christmas or easter. Go whole-hog (even if you’re an LSU fan).
9. Are there families of small children whose parents you’re shepherding or discipling? At $4.99, this is a pretty affordable discipleship tool, birthday gift, or party favor. Let me assure you: my goal is not selling more copies or making a name for myself. I want to love God and neighbor. I want God to be glorified as you win the hearts of your kids, as your friends win the hearts of their kids, as fathers establish themselves in the lives of their kids by obeying Deuteronomy 6:7, as families grow in their understanding of the Scriptures together, as disciples are made of all nations.
10. Are there unbelieving family members, friends, or others who sometimes read to your kids? Put this book on the top of the pile. Unbelievers who read this book will be exposed to the big story of the Bible and an exhortation to trust the Lord Christ. I hope and pray The Bible’s Big Story can be a natural evangelistic experience for your unbelieving neighbors, friends, or family members.
These are of course, merely suggestions, and they’re not exhaustive. Have some other ideas? Please do share them in the comments (or post them somewhere–I’d love to know to your thoughts. . .). The main thing is for us to know God by knowing the Bible, and helping you and your kids do that is what I’m after in The Bible’s Big Story.
Darkness clouds the horizon.
The culture grows more and more hostile to Christians and Christianity.
Redeem the time.
Disciple your kids.
Dads, your wife and children are yours to protect and lead. Play the man.
On a period of questioning and doubt:
“I definitely went through a period when I thought I would make the experiment of unbelief, and it lasted several months, and it felt so wrong. It was as if the ceiling of the universe had come down, so that it was just over my head. By attempting not to think in religious terms, the validity of religious terms came rushing back, and from that point on I dreaded the idea of the contracted universe.”
On what writing is:
She describes the act of writing in ways in which others might describe the act of faith, “a continuous attempt to make inroads on the vast terrain of what cannot be said. . . I seem to know, by intuition, a great deal that I cannot find words for.”
On what writing does for us:
“I have met a good number of people who have written several books that were never published, and, in many cases, those have been the most important experiences of their lives, because the thing about writing is that you find out more about your mind, in a sense, than you would find out by any other means.
“You find out where your imagination lives, and what your favourite words are, and what kinds of things have an emotional charge that you would not anticipate they would have. You find out that you have an incredible store of memory that you would not otherwise access. And so you have the feeling of being a much larger life, in a way, than you would have known you were if you had not written.”
On pastors and their understanding of their role:
“There’s something shy and apologetic about their role, and this makes other people shy and apologetic, and sort of weakens the core of things. It seems to me that, as much as anything, it is the clergy’s loss of confidence in the meaningfulness of their role, relative to a congregation, that undermines them.
“I’m not saying they need to be assertive, or dominant, but that, when they baptise someone, they have to believe that they have done something important; when they preach, they have to feel that they are living up to the definition of the sermon.”
The gospel is the hope for the world. Its only hope.
The church is God’s program for missions, evangelism, and discipleship.
Real change comes from the new birth, which comes by the power of the Spirit and the hearing of the word.
How will the word be heard unless it’s preached?
How will the born again be discipled without a church?
The world needs Jesus. Big time. That means churches must be planted.
Will you join us for Plant New England?
If you can’t, we desperately need your prayers.
Apart from Christ we can do nothing.
Desperate times call for desperate prayers.
Please pray that the Lord might attend the preaching of the word. With power.
Biblical theology is vital for understanding the Scriptures of the Old and New Testament. The DMin concentration in biblical theology at Southern will equip pastors and ministry leaders to understand the Bible in accordance with the intentions of its Spirit-inspired human authors. Jesus taught the authors of the New Testament how to understand the Old Testament, and Jesus himself learned to understand the Old Testament from the way the Old Testament Prophets interpreted Moses. Our aim is to understand and embrace the interpretive perspective that is reflected in the writings of the Old and New Testaments, the interpretive perspective Jesus taught his followers. This is what it means to pursue Christian interpretation of the Bible.
Our aim is to build on the foundation laid in the student’s Master of Divinity program by strengthening the student’s skill in the biblical languages and in putting the whole Bible together for the purpose of expository preaching that declares the whole counsel of God. To this end we will pursue a course of instruction that includes review of Greek and Hebrew, along with overviews of Old and New Testament Theology and the way the biblical authors interpret earlier Scripture. The written project that will serve as the capstone of this degree will be a biblical theological sermon series, manuscripts of sermons that set the biblical text being preached in the context of the Bible’s big story and themes.
Here’s the course of study:
Introduction to Doctoral Research & Writing: This seminar introduces professional doctoral students to the standards of doctoral research and writing. Particular emphasis is placed on the standards pertaining to seminar papers, project proposals, and research projects. Stress is also placed on utilizing the necessary library resources for doctoral work.
Project Methodology: This course provides preparation for the research project and interaction between students, faculty supervisors, and resource persons.
Hebrew Review Course: This course is designed as a refresher for those who fulfilled basic Hebrew requirements during their MDiv programs.
Old Testament Theology: An examination of the interpretive perspective of the biblical authors in the OT. A particular focus will be placed upon the big story they presuppose and the imagery, symbolism, and patterns they use to summarize and further interpret that story.
Greek Review Course: This course is designed as a refresher for those who fulfilled basic Greek requirements during their MDiv programs.
New Testament Theology: An examination of the interpretive perspective of the biblical authors in the NT. A particular focus will be placed upon the big story they presuppose and the imagery, symbolism, and patterns they use to summarize and further interpret that story.
Use of the Old Testament in the Old Testament: An examination of the way later Old Testament authors interpret earlier Old Testament Scripture.
Use of the Old Testament in the New Testament: An examination of the way the New Testament authors interpret the Old Testament.
Contextualized Writing Seminar: This course is designed to aid the student in applying the program curriculum to the writing of the final project.
You can apply today at SBTS.edu.
Graeme Goldsworthy, Prayer and the Knowledge of God, Leicester: InterVarsity, 2003.
An edited version of this review appeared in The Southwestern Journal of Theology 47.1 (2004) 111.
Graeme Goldsworthy is a biblical theologian for the church. Now retired from his post at Moore Theological College (Sydney, Australia), he has blessed the body of Christ with a short book on prayer that can be understood by anyone who can read. Here is a lifetime of learning distilled into simple but rich teaching on this vital aspect of the Christian life.
The book opens with an observation that we all need to hear: “Unfortunately, being told that Jesus got up a great while before sunrise in order to pray, or that Martin Luther, John Wesley and C. H. Spurgeon all regarded two hours a day spent in prayer as normal, does not seem to help most of us. On the contrary, it often tends to make us want to give up altogether” (11). Goldsworthy goes on to explain, “The simplest way of stating the danger of the exemplary approach is that it focuses on people and their deeds, and not on what God says and does” (12). The first chapter is then closed with this piercing question, “When you think about your practice of prayer and, perhaps, some of the problems you experience, do you mainly consider: what you are like as a praying Christian, or what God is like as our heavenly Father who saves us?” (19).
After thus addressing our self-centered thinking about prayer and fixing our eyes on almighty God, Goldsworthy escorts the reader into the Himalayas, directing our thoughts to the way that God exists as three persons who communicate with one another. We humans communicate, and prayer is one form of communication, because we are made in the image of this Triune God. Having considered these realities about the Trinity, the reader is next led to consider the union with Christ that believers experience. Being united to him by faith, our prayers are acceptable because of the justification he accomplished.
With these truths established, Goldsworthy takes up a profound question, “Who changes what through prayer?” (53). God’s omniscience and omnipotence prompt Christians who pray to recognize the tension between Divine sovereignty and human responsibility. A helpful analogy is drawn between the Trinity (three persons, one God), the two natures of Christ (two natures, one person), and the sovereignty of God and the responsibility of the human: “They are all beyond our human capacity to understand, but not beyond us to accept as what God’s word teaches” (55). After these discussions of the ways that Jesus and the Father influence our prayers, the enabling role of the Spirit in prayer is dealt with. Goldsworthy thus devotes the first three chapters to developing a Trinitarian theology of prayer. Throughout we are urged to look away from ourselves to the glorious God who evokes prayer from us: “Rather than focusing on how strong our faith is, we should be more concerned about in whom we place our confidence and trust” (69).
These chapters on God the One in Three set up a biblical theological treatment that begins with the Lord’s prayer. The author’s deep understanding of the history of redemption makes him an able guide through the interpretive issues raised by the intricacies of the Bible. Goldsworthy explains that “Biblical theology is an approach to the Bible that seeks to allow the Bible’s message about God to come through in the way the Bible tells it” (107). As Goldsworthy employs this method, the reader is swept through the history of Israel, the Psalms, and the prophets, into the New Testament. This masterful discussion opens the Bible as a Christian book, probing the reader’s heart because “the way we pray should be a reflection of the God we know. Prayer is inseparable from knowing the God who has revealed himself” (174).
This remarkable book is peppered with helpful summaries, most of which come at the end of chapters. In addition to these invaluable reinforcements, each chapter is concluded with questions that succeed in provoking reflective application of the content of the chapters. This book strikes me as being as helpful as J. I. Packer’s classic Knowing God. May its readership be as wide and its influence as far reaching.
Get your copy here.
My sweet wife led the ladies of Kenwood Baptist Church through a study of 1 Thessalonians this summer, and she prepared study questions that prompt a close, meditative examination of Paul’s letter and one’s own heart. This study is geared for women, but I think anyone would profit from reflecting on these questions over an open Bible.
Is there a women’s ministry at your church? Are you part of a Ladies’ Study Group? A group of women in a campus ministry? There are all kinds of settings in which this could be used. Maybe there are some co-workers with whom you could meet for a 5-week study of 1 Thessalonians?
I am so blessed by the gift of my wife. Words can’t communicate what she is to me. I’m glad that other people might benefit from her prayerful preparation of this Bible study, which you can download for free here:
PS: besides being the best theologian I know–there’s no one with whom I’ve had more enjoyable conversations about the Bible, theology, and life–my sweet wife has an M.A. in Biblical Studies from Dallas Theological Seminary.
I love the Harry Potter stories. My first trip through them was an audio excursion guided by the talented Jim Dale. Enthusiasm for the books swept me right into reading them aloud to my children, and we’re almost finished with the series. I am thrilled that J. K. Rowling’s next book, The Casual Vacancy, is appearing any moment now. I can’t wait to read it. Sorry for my effusive delight over these books—what I’m trying to do is tell you about one of the characters in the Harry Potter stories, Remus Lupin.
There’s a play on his name, as lupus is the Latin word for “wolf,” and Lupin is a werewolf. Werewolves are not exactly pleasant, and the surprising thing is that Lupin is one of the good guys. This is one of the ways that Rowling has given us stories that are true to life.
In the Potter stories, if you get bitten by a werewolf, the bite infects you and can make you a werewolf. Remus Lupin’s father had offended an awful villain of a werewolf, and that werewolf sought revenge by biting Remus when he was a child.
Remus did not want to be a werewolf. Abused by an adult, he became a danger to himself and others. He was cut off from society. He suffered terribly, and he had no control over his affliction. At the full moon, whether he wanted to be transformed into a werewolf or not, he lost control of himself and became something dangerous.
Have you ever met anyone who has experienced something like this? Or has this been your own experience? Something tragic, awful, happened during childhood, and its painful repercussions seem all but inescapable?
J. K. Rowling tells a story in which there’s hope for people who have been abused as children, abused in ways that threaten to make them monsters as adults. Rowling’s story helps us to sympathize with people we might not otherwise understand, people we might otherwise fear. Lupin tells his personal history in book 3, Harry Potter and the Prisoner of Azkaban. I saw Rowling interviewed, and she commented on how much Lupin means to her.
Remus relates how it seemed impossible that he would get to study at Hogwarts School of Witchcraft and Wizardry, until a headmaster came to the school who believed in giving people second chances, believed in trusting people, believed in the power of love. Albus Dumbledore allowed Remus Lupin into Hogwarts, and he devised a way for Lupin to be protected—from himself and others—when his monthly transformation took place. Dumbledore thought carefully about the situation, about Lupin’s affliction and needs, and he took steps to make sure that Lupin would not destroy others or himself when he became a werewolf.
Lupin goes on to relate how as the years of his schooling passed, his “three great friends” did something for him that made his painful transformations “not only bearable, but the best times” of his life.
What could his friends have done for him?
First, when his friends learned his secret, they didn’t reject him. From there, his friends began to explore ways to care for him, ways to enter into his experience, ways to be in his life in his moment of need, to walk with him through the trial.
Lupin’s friends worked for three years to perfect the complex magic necessary to transform themselves into animals that would not be hurt by a werewolf. They did that so they could keep Lupin company, so they could protect him from himself, so they could keep him from hurting others, and they did it because they were his friends.
Lupin says, “Under their influence, I became less dangerous. My body was still wolfish, but my mind seemed to become less so while I was with them.”
Do you know children who have been sexually abused? Did that happen to you as a child? Do you know children who have been exposed to pornography? Were you?
Consider what Rowling teaches through this powerful story. There is hope for people who have experienced things they wish had not happened, and there are steps that can and should be taken in such cases.
Notice how Dumbledore let Lupin into school, but he acknowledged that because of what had happened to Lupin, he had to take measures to restrain Lupin when he became a werewolf, measures that would protect Lupin himself and other children.
What boundaries are necessary because of what has happened in your life, or in the life of someone you love?
If you find yourself experiencing a transformation at the full moon—that is to say, if there things that happen, or that you see or hear, that cause you to experience impulses that are beyond your rationality, beyond your control—are you acknowledging your need for help in those situations?
Do you find yourself risking everything that matters most in the world to pursue some desire that most of the time you don’t want to gratify at all? Dumbledore built a place where Lupin could go to be safe at the full moon. What kind of place do you need?
Notice also that Lupin had friends who loved him—friends who knew the awful reality of his condition, friends who knew the worst about him and loved him anyway, friends who thought carefully and persistently about how to help him, friends who went to extraordinary lengths to stand by their brother who was in need.
Oh to have such friends. Oh to be such a friend.
We all need second chances. We all need boundaries. And we need one another.
There’s something better than having Albus Dumbledore as your headmaster and great classmates like Lupin’s three great friends: belonging to Jesus and being part of his church. Rowling has given us a picture of the human condition in an unlikely place. She has shown us that sometimes even the good guys turn into werewolves. The good guys, however, know what their problems are, take steps to address those problems, and they know they can’t make it alone.
If you haven’t read the Harry Potter stories, trust me, Rowling’s narrative is much more powerful than this little reflection on it. Consider this my encouragement for you to read what I think will prove to be the publishing event of the century (get them here). These books are the third most read books in the world.
More importantly, if you’re not a member of a church where Jesus shepherds his people through the preaching of the word, it’s better than Hogwarts. If you don’t have friends who will listen to you and think about your plight and be creative about how to help you, the church is better than magicians who can turn themselves into animals. And the great redemption Christ has accomplished is the substance of which the Potter stories are but a shadow.
This post originally appeared at Christianity.com
Proverbs 6:6, “Go to the ant, O sluggard; consider her ways, and be wise.”
Some time back we watched some video with the kids, probably a BBC thing on the world or something of the sort, and I noted down some stats on what ants accomplish–these were ants in Africa, I think, but I don’t remember their exact location or what kind of ants they were. Their accomplishments are impressive:
UPDATE: Patrick Schreiner has the video:
Well spoken, Solomon.
As I read the Bible, I try to make note of repeated words, resumed themes, quotations of earlier passages, and other key ideas. I don’t want simply to see them, however, and move on. I want to mark them so that when I later have a vague recollection of something I read a while ago I can go back and find it.
So as I read the Bible, I use a mechanical pencil, a set of colored pens, colored pencils, and occasionally a highlighter to note things. As I’ve done this over the years, I’ve developed a color code for key ideas that breaks down like this:
Green = references to earlier Scripture, whether quotations or otherwise
Purple = references to royalty/kingship/the coming Messiah
Red = anything notable, but particularly the actions the Lord himself does
Blue = references to faith, believing, piety, etc.
Pink = knowing or fearing God/the Lord
Yellow (colored pencil) = anything notable, repeated words in the passage, etc.
Brown (colored pencil) = references to times or dates
Mechanical Pencil = notes in the margin, underlines, connecting lines, etc.
Those are the constants. Some colors vary from book to book, but these are pretty standard throughout. For instance, I recently re-read Proverbs all at one sitting with the intention of noting everything the book says about raising children. I marked all those references with a lime green color, and all the references to the “path” of the righteous or to the “ways” of a man with an aqua green color. And since Proverbs has a few unique “headings” (1:1; 10:1; 22:17; 24:23; 25:1; 30:1; 31:1) I used a highlighter to mark those. Bible pages tend to be thin, so I try to keep a highlighter that is almost used up to try to cut down on the bleed-through affect.
So here’s a shot of a passage before I studied it and marked it up. I was preaching through Jeremiah, and the marked passage in the column on the far left ends at Jeremiah 25:14, which was where my last sermon on Jeremiah ended. I took this photo right before I began to study Jeremiah 25:15–38, which was the next sermon in the series on Jeremiah. This passage begins at the bottom of the far left column and continues through the two columns in the middle. I had already underlined Jeremiah 26:1 in brown colored pencil because it has a statement about when Jeremiah got this word, and the green colored pencil is there because of the reference to the way the word came from the Lord.
As I worked through the passage, I underlined all the places where Jeremiah has something like “Thus says the Lord” in green colored pencil (see 25:15, 27, 29, 31, 32).
Then as I read and re-read the passage, I noticed that in both 25:16 and 27 Jeremiah is told to command the nations to “drink . . . because of the sword that I [Yahweh] am sending among you,” so I underlined the matching phrases in the two verses with an aqua green colored pencil.
Cities and nations are listed out in Jeremiah 25:18–26, with some comments on each. So I underlined each city or nation mentioned in yellow colored pencil.
Jerusalem was to be a city that reflected Yahweh’s glory, from which his glory radiated outward, so I underlined the reference in Jeremiah 25:29 to “the city that is called by my name” in orange pen.
In Jeremiah 25:30 the Lord twice roars like a lion, and I’ve circled those in mechanical pencil, drawing a line from that verse to 25:38, where similar imagery is used, and noting that Yahweh also roars like a lion in Amos 1:2, Joel 3:16, and Hosea 5:14.
I have also noted the next to Jeremiah 25:33 places where Jeremiah says similar things at 16:4 and 8:2.
Then in Jeremiah 25:34–36 there are several references to the “shepherds” who are the “lords of the flock,” and these are underlined in jade green colored pencil. The two calls for these wicked leaders of Israel to “wail” are underlined with a mechanical pencil, with a line connecting them. Here’s a photo of the page I’ve been describing:
I’ve marked up several copies of the Bible this way, and when I teach I want to have a copy of the Bible in front of me that has everything that I will have a faint memory of clearly marked so that I can find it (relatively) quickly when I’m asked a question, and I know I read something about that around Luke 12. I flip to Luke 12, and I can usually find what it was I had in mind because I usually remember, however faintly, what I’ve marked.
If I want an uninfluenced, fresh reading of the text, I can read a Bible that I haven’t marked up. But if I want to layer reading upon reading and go deeper this time than last, it helps me to read a copy that will have my previous study notes in it.
I recommend reading large chunks of Bible all at one sitting, whole books if possible, thoroughly marking them up as you go. Doing this book after book helps us see the interconnectedness of individual books and the thick intertextuality of each book of the Bible with all the others. Obviously you don’t have to do it exactly the way I do, but perhaps my method will spur your own thinking and you can adapt it to suit your own study.
Mark well what you read, and may the Word of Christ dwell in you richly (Col 3:16).
This post originally appeared at Christianity.com.
At Tim Challies’ recommendation I read Moonwalking with Einstein by Joshua Foer, and I’m glad I did. The book is subtitled The Art and Science of Remembering Everything, but surely you know that no book has a magic formula to turn yourself into a Grand Master of Memory! Even if you employed all the strategies and techniques discussed in the book, you’d be in for a ton of disciplined work if you hoped to memorize a sequence of a thousand random digits in under an hour, the order of all the cards in ten shuffled decks in an hour, and the order of a single shuffled deck in less than two minutes–all required for attaining the rank of Grand Master of Memory (8). Nor do the techniques work all that well for memorizing poems or wide-swaths of Scripture.
Still, this book has great value. Here’s why:
Even though I haven’t adapted these techniques in my attempts to memorize Bible and poetry, I learned from and was motivated by this book. Reading about the “mental athletes” who compete in these memory competitions was extremely motivating. Josh Foer writes of his friend Ed Cooke,
Ed, I had already discovered, was always memorizing something. He had long ago learned the bulk of Paradise Lost by heart (at the rate of two hundred lines per hour, he told me), and had been slowly slogging his way through Shakespeare. “My philosophy of life is that a heroic person should be able to withstand about ten years in solitary confinement without getting terribly annoyed,” he said (109).
Thanks for the kick in the pants to get going!
With that, Moonwalking with Einstein is really well written. If a memory competition is like a roomful of people taking the SAT, as the author says, how exciting would you expect it be to read about how a journalist went to one of those, researched the brain and memory, trained for the competition, which he won the following year? Interesting maybe, but not exactly the stuff of “The Dark Knight Rises.” How many non-fiction books do you start and never finish? This was an easy book to finish. Foer spins a funny, insightful, page-turner packed with interesting anecdotes.
If your eyes are peeled for sermon illustrations or creative stimulation for other kinds of speaking and writing, this book brims with material. You’ll read about:
and much more . . .
I enjoyed this book, I’m grateful for the motivation, and I appreciated the factoids. But my two big takeaways–what I’m most grateful for–have to do with how memory shapes who we are and the intersection of memory and creativity.
Our memories shape who we are and how we interpret the world. This is a massive point for understanding how the Bible is meant to shape our understanding of God, salvation, the world, and ourselves. This, I think, is what Israel’s feasts were intended to accomplish: building a schema like the ones the chess masters use to interpret the chess board so they intuitively respond/react to it.
Foer writes of memory, “experience is the sum of our memories and wisdom the sum of experience” (7). One technique for remembering is called “chunking.” It involves the way that we group bits of information into “chunks” that reinterpret the tidbits we perceive in light of what we already know. Foer illustrates this with a string of numbers that would be difficult to memorize as stand-alone digits:
But if we “chunk” these numbers they’re easy to recognize and remember:
12/07/41 and 09/11/01.
On this basis, Foer notes, “what we already know determines what we’re able to learn.” And with this, he observes, “This . . . is what all experts do: They use their memories to see the world differently” (62). Along these lines, “We don’t remember isolated facts; we remember things in context.” Chess experts recognize entire chess boards at a glance because they have “a richer vocabulary of chunks to recognize” (65). Here Foer says something profound about these chess masters, something that Christians should think about when it comes to the interpretation of the world: “The experts are interpreting the present board in term[s] of their massive knowledge of past ones. The lower ranked players are seeing the board as something new” (66).
This, I contend, is the goal of biblical theology. We want to learn the context of all the Bible’s statements, remember them in the broader story and know its patterns, then interpret our own experience against the schematic patterns we have learned from the Bible. Foer writes, “Whether we realize it or not, we are all like those chess masters . . . , interpreting the present in light of what we’ve learned in the past, and letting our previous experiences shape not only how we perceive our world, but also the moves we end up making in it” (67). Related to this, Foer comments on why most people remember little to nothing about their lives until the age of three or four: “As infants, we . . . lack schema for interpreting the world and relating the present to the past” (84). Foer later writes, “Memory is how we transmit virtues and values, and partake of a shared culture” (208).
This quote is for Denny Burk, the rest of you can listen in: “Memory is like a spiderweb that catches new information. The more it catches, the bigger it grows. And the bigger it grows, the more it catches” (209). Velcro, bro.
On the profound connection between memory and creativity, consider Josh Foer’s quotation and summary of the thoughts of Tony Buzan:
“In our gross misunderstanding of the function of memory, we thought that memory was operated primarily by rote. In other words, you rammed it in until your head was stuffed with facts. What was not realized is that memory is primarily an imaginative process. In fact, learning, memory, and creativity are the same fundamental process directed with a different focus,” says Buzan. “The art and science of memory is about developing the capacity to quickly create images that link disparate ideas. Creativity is the ability to form similar connections between disparate images and to create something new and hurl it into the future so it becomes a poem, or a building, or a dance, or a novel. Creativity is, in a sense, future memory.” If the essence of creativity is linking disparate facts and ideas, then the more facility you have making associations, and the more facts and ideas you have at your disposal, the better you’ll be at coming up with new ideas. As Buzan likes to point out, Mnemosyne, the goddess of memory, was the mother of the Muses (203).
Foer concludes with reflections on what all his memory training taught him:
What I had really trained my brain to do, as much as memorize, was to be more mindful, and to pay attention to the world around me. Remembering can only happen if you decide to take notice (268).
He also notes how memory shapes who we are:
How we perceive the world and how we act in it are products of how and what we remember. We’re all just a bundle of habits shaped by our memories. And to the extent that we control our lives, we do so by gradually altering those habits, which is to say the networks of our memory. . . . Our memories make us who we are. They are the seat of our values and source of our character (269–70).
Foer is, to my knowledge, not a Christian, but this comment on gradually altering habits on the basis of what we know and remember sounds like sanctification. Those networks of memory can be re-shaped by our Spirit-empowered efforts. What do you remember? What are you putting into your memory? Fill it with Scripture and the high thoughts of the best writers.
It’s better to honor God than to win, but that doesn’t mean we don’t try to honor God by winning!
My oldest son’s 9 year old basketball team played in the championship game at Southeast Christian Church today, and with a great team effort we came home with the victory.
Our watchwords were Defense, Dedication, Discipline, and everyone on the team learned the definition of discipline: doing what you’re supposed to do, when you’re supposed to do it, to the best of your ability, every time. Everyone responsible for everyone else. Bloodhounds for rebounds. We didn’t buy a ticket, so we’re not standing around watching. Leave it all on the floor, baby, go hard or go home.
Praise be to God, we came home with an 8–2 season and a victory in the championship game of the tournament.
There were some teams in the league that came to be identified by the best player on the team. “So-and-so’s team” was the way everybody identified them. That wasn’t said about our team, though we had several very good players.
These Bulldogs worked hard on defense, helped each other, stayed in position, rebounded, and ran a good offense that got the whole team involved.
Great season Bulldogs!
PROPERTY PRAYER – There were many nights where the men’s ministry consisted of monthly gatherings on the corner of Branch Crossing and Alden Bridge to pray. I remember hot nights with lots of mosquitoes, and a group of guys asking God to move so that we could leave that old YMCA and build a campus on these 5 acres filled with woods. I think many felt like we were hoping against hope, all we could see were tall trees and low funds, and the people driving by in the middle of the night must have thought we were nuts. But God proved once again He does hear and answer prayer.
MACY’S PARKING LOT – It was your ordinary Sunday in 2008 that turned extraordinary with one phone call. Suzanne and I were going to the mall when I got a call from Roger Yancey explaining that someone had anonymously donated $700,000 to TCAAB to help build our new campus (see above prayer). For a church whose annual budget at the time was south of $200,000 this was BIG news. I remember running from the Macy’s parking lot where I took the call, all the way in to the store where I found Suzanne and started crying. God is good.
The whole thing – 10 Years of God Memories
We Christians sin. All the time. But most of us don’t set out to spit in God’s face. We don’t mean to attack God by our sin, nor do we get up in the morning planning to transgress his boundaries.
What happens to us?
How is it that a genuine Christian can sin, and so often, sometimes so flagrantly?
In Hebrews 5:2 we read of how people are “ignorant and wayward,” of how we are all “beset with weakness.” One of the first steps to overcoming ignorance, waywardness, and weakness is recognizing it for what it is.
I had a dream the other night that brought this home to me.
We recently celebrated “father’s day” here in the US (June 17, 2012), and the dream I had was probably connected to the fact that I didn’t feel I had done enough to communicate to my dad how grateful I am for him.
In the dream I was in the office at Southern Seminary where the faculty have mailboxes. I was talking with a student as I poked my head into that office to see if there was any mail in my box. I noticed on top of my box a glass jar full of change that my wife had wanted out of the house, so I took it up to the school. Not wanting it in my office, I had stuck it on top of my box.
Seeing the change now, I thought to myself that I could buy a coke with it.
I stuck my hand in and counted out what I thought were four quarters.
But when I looked at them, I realized what I held in my hand, and my heart smote me.
These were old coins, and valuable. Silver dollars, Susan B. Anthonys, pre-1963 quarters, none of which, now that I realized what they were, I wanted to throw away on a can of coke. These were coins that my father had collected, coins that he had looked for, found, kept, and passed on to me.
Suddenly the old coins I held in my hand—in the dream there was a silver dollar from 1903, there were coins with designs on them that have long since passed out of circulation, coins that clearly came from this country but that were so old they had become exotic—suddenly these coins in my hand were much more than merely pieces of change. They had become mementos. Mementos of my father. Gifts he had given to me.
The gifts evoked memories of my Pappaw, my dad’s dad, sitting on the couch, almost lying down really, with a stack of coins on his chest, rubbing the quarters together until their faces were smooth. They reminded me of times when I was the ages my own sons are now, 8, 6, 4, times when my dad and my sister Dayna and I would sit at the table or sprawl on the floor and sort coins. The Gifts I held in my hand made me think of recent days when my dad has done the same thing, sort coins, with my sons, only now he wears reading glasses to see the dates and designs.
Those memories showed themselves to be linked in a vital way to my whole relationship with my dad: all the ground balls and free throws and conversations in the car. All the ways he shaped me and loved me and cared for me. All the time he spent with me, the mound of moments we have enjoyed together.
There I was in my dream, holding those coins in my hand. They had become priceless to me because of what they signified, and I was horrified that I had almost thrown them away on a cola that wouldn’t have been good for me anyway.
This is how our ignorant, wayward, and weak hearts find their way to sin. We forget the gifts our God and Father has given us. We become unmindful of what his mercy means to us. We neglect the mementos, the testimonies, the stories and songs of the Scriptures.
And all too often we are prepared to cash in our relationship with the living God for filth, filth that would ruin our lives and destroy everything precious and sacred to us. We are ignorant, wayward, and weak enough to throw away the world to come in exchange for a syrupy mixture of caffeine, sugar, and fizzy water, or worse, far worse: shameful things not to be named. God help us get hearts of wisdom.
“Be not wise in your own eyes; fear the Lord, and turn away from evil. It will be healing to your flesh and refreshment to your bones”
Originally posted at Christianity.com
Sydney Carton went to a far better rest than he had ever known. Jane Eyre heard the voice of her old master. Alexei helped his brother Dmitri escape. Raskolnikov found grace with Sonya. Jean Valjean became a father to Cosette. Bilbo found the ring. Frodo carried it to Mount Doom. The man and the boy carried the fire on the road. Jeeves saved the day, repeatedly, as Bertie’s keeper. Harry faced down Voldemort, laying down his life for his friends.
These events that take place in great stories only make sense in the context of the wider narrative in which they’re set. In the novels, these events are powerful, thought provoking, moving, beautiful. But if you haven’t read the stories and don’t know the context, they mean very little.
Jesus accomplished an exodus in Jerusalem. He came as the lamb of God. He called himself the bridegroom. He spoke of his death in terms of the tearing down of the temple. When he died on the cross, dead people came out of their graves.
Like the events in the novels, these things about Jesus make sense when read against the back-story that gives them meaning. It can be hard to see the big story of the Bible because the narrative thread is harder to pick up than it is in most novels.
When I first started reading the Bible, it puzzled me that though this book was the one inspired by God, it seemed to me that other books were so much easier (and seemingly more fun) to read. Those other books seemed so much easier to understand. Often those other books were putting life’s big questions right on the surface. Reading other books was like picking low-hanging fruit. Reading the Bible was like searching for diamonds in a desert.
The problem was not with the Bible. The problem was with me and my expectations. For all the fun and ease I found in stories, I couldn’t find answers. I couldn’t find Truth.
If our fingers learn to feel the Bible’s narrative thread, we can follow that thread through the desert to the diamonds. We will feel the power and beauty of the descriptions of Jesus in the Gospels because the notes they sound will resonate in music our ears have learned to hear. The imagery will communicate rather than confuse. We will come away thinking the biblical authors were not only inspired but of subtly brilliant, no more thinking other writers tell better tales. We will come to see that the best of the world’s writers have merely sought to capture something of the shimmer on the Bible’s pages.
This is what biblical theology is for: to take you to Truth, to lead you all the way to God.
If you understand biblical theology, you won’t think that Homer, Virgil, Dickens, and Hugo were better storytellers than Matthew, Mark, Luke, and John. You won’t think the Gospels rough and rude. You’ll see how they’re carefully crafted, structurally sound, climactic presentations of a story far more significant than any novelist invented.
If you come to understand biblical theology, the Bible will explain not merely what God has done in Christ but the whole world and its fullness, including but not limited to the world’s great works of literature. Better: you will learn the insight of the men of Issachar, who understood the times and knew what Israel should do.
Best: if you come to understand biblical theology, it will be because you will have come to know God. You will understand what the Spirit inspired the biblical authors to write, and if the Lord has truly made you a biblical theologian, you will see how your life fits in the Bible’s big story, the true story of the world. You will have learned the interpretive perspective of the biblical authors, embraced it, and begun to apply it to your own life.
Becoming a biblical theologian is an epic task worthy of every human being. It goes beyond the mere reading of books on the topic, though that will aid those who join this quest. It requires a lifelong study of the Scriptures for the glory of the Father in the power of the Spirit by faith in the Son.
Are you ready to begin your journey? This is an adventure that will take you into the real world, the world of the Bible. And my prayer is that once you’ve been there, you’ll never want to be anywhere else. Count the cost. Bring your Bible. Join me for THINK|13.
This post also appeared today on the College Park Church Blog.
I agree with David Murray’s 10 Positive Reasons to Train Your Kids in Cell Phone Use, and what I was looking for in the post comes in its last two paragraphs, where David offers advice on what action steps to take to make sure you’re a human using a tool. Here’s David’s advice on how to make sure your phone doesn’t control you, or your family members (enumeration and italics mine):
What can we do? Confiscation is very appealing, but usually a bit extreme.
- We can use parental controls and accountability software.
- We can forbid phones in bedrooms, at study desks, and at meal times.
- I now insist on all phones (including my own) be kept in one central place when in the house and
- I limit the number of times they can be checked in an evening.
- We’re also starting a phone fast on Sundays.
- And let there be consequences for misuse or overuse, yes, even confiscation at times.
- But perhaps the best thing we can do is to talk to our kids about these ten positive reasons for making this wonderful technology a servant rather than a master. It might be the best career move they make. If they master their cell-phone they will stand out in their generation in so many positive ways.
These are good ideas. What would you add or adjust?
Don’t be naive. The devil is prowling around like a roaring lion. If you don’t protect yourself and your family, who will?
“The prudent sees danger and hides himself, but the simple go on and suffer for it” (Prov 22:3; 27:12).
I am so thankful that our kids are enrolled in Hamilton Classical Academy, and here’s just one reason. The other day their history book from Veritas Press (Pages of History by Bruce Etter and Alexia Detweiler) introduced this acorn to oak-tree concept of the growth of the promises in the OT from the acorn of Genesis 3:15 to the oak-tree of fulfillment in Christ. After she read the section to them, my sweet wife encouraged the kids to draw what they had learned, and here’s our oldest son’s reproduction of the chart from the book.
You would have to be hiding under a rock to have failed to notice that controversy swirls about human sexuality. You remember that thing Luther is purported to have said about where the battle rages? Well, in our day, the battle rages on the sexual-morality front. Only fools or cowards would urge that we shrug off or be silent on these questions.
What about focusing on the gospel?
Addressing questions of human sexuality and gender identity does focus on the gospel: God made man male and female that the two should become one flesh, and Paul says this mystery of marriage is about Christ and the church.
What that, maybe you’ve heard people talk about plausibility structures, forces at work in the zeitgeist that make Christianity and the gospel believable or unbelievable. Do people today think that Christianity is unbelievable because of the Bible’s sexual morality? Pretty much.
The fact of controversy is not the only thing that makes What Is the Meaning of Sex? the timeliest book of 2013. Bring to the controversy an author steeped in the Scriptures, who has shown himself to be a careful exegete, who is pastorally and culturally sensitive, who has established himself as a reliable commentator on the events of the day, and who is committed to bringing the teaching of the Bible to bear on the most pressing issues of the day, and you can expect a must read book. I’m reading the first draft of Denny Burk’s book now, and the just-mentioned expectations will not be disappointed.
Go pre-order it. Add it to your reading list for this year. Amazon says it appears October 31, 2013. Plenty of time to get your other reading done so you’ll be ready for this one when it ships. There won’t be a more relevant book published this year, maybe this decade.
If there is to be a great awakening, the evangelists that will be used of the Lord to bring it about will need to be equipped to give reasons for the hope we have (1 Pet 3:15).
We will not be able to duck the questions related to sexual morality.
Denny Burk has served us all by writing this book. We can praise and thank God for him, and we can profit from reading what Denny has written. Get your copy here.
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