Openness and Prayer

Blogger TC Robinson has been investigating open theism on his blog and starting various interesting discussions along the way. I recently commented (hopefully gently!) on his post about prayer:

I've always understood prayer to be pretty effective - not just in my personal relationship with God, but also for affecting what happens in the world. I agree there's definitely the sense in the Gospels of Jesus taking time out in prayer to learn his Father's will (as Duane and others have mentioned above) but surely the overwhelming teaching of Jesus is that God responds to prayer and our prayers therefore have real consequences in the world, e.g. Luke 21.36, Matt 7.11 'how much more will your Father in heaven give good gifts to those who ask him', Luke 10.2 'ask for workers', Luke 22.32 (in verse 31 it sounds like Satan is also able to pray!)... and I haven't even mentioned some of the most famous verses about prayer!

What I understand from what Boyd and others teach is that because God is relational he has chosen to mediate his authority through free agents such as ourselves and angels etc.* Although the plan was for us to rule 'under authority' (c.f. Luke 7.8), we have real delegated responsibility. To this end God has chosen to limit his influence and authority in the world according to our direction and desire. The really challenging thing about this view is that it makes prayer absolutely critical. God's involvement - to a certain extent - depends on us asking for it! When we pray 'your will be done' we're apparently - in a really odd way - actually giving God 'permission' to act to bring about his will. Sounds crazy, doesn't it?

I actually think this view has a lot to recommend it, as it makes sense of Jesus' instructions about prayer and the importance Paul obviously gives to prayer (e.g. 1 Thess 3.10). God is genuinely responsive to our prayers, relational even in the exercise of his sovereign authority. That sounds like a truly dynamic relationship! It's also interesting to note the way Paul talks about being coworkers with God.

[*At the beginning humankind is given dominion over the earth (Gen 1.26-28) but unfortunately it seems we surrendered our authority to Satan, who is now the 'prince of this world' (John 12.41). But Daniel 7 indicates that part of our final destiny is to finally reclaim this authority in the kingdom of Jesus.]

Comments?

GREG BOYD on what it looks like when God reigns

Last week at camp I finally got hold of my own copy of Greg Boyd's talks on the Kingdom of God from Revive! 2005. I've listened to them before but these are such fantastic talks that I wanted my own copies to listen to and lend out!

I first heard these talks on CD about two and a half years ago and they made a huge impact on me. I'm not sure any sermons, or indeed speaker, have been as influential in my life. I remember listening to them and just going 'yes, yes, yes - that's what it's about!' and being completely moved, even overwhelmed by the truth of it. Faith-growing, brain-stretching, life-giving...

Here's a 3 minute clip of Greg Boyd talking about what the kingdom of God - the "dome (domain) in which God is king" - is like:

'What does it look like when God reigns?'

Link to mp3 if the player's not working for you.

Learning moments at Revive! 2008

[Something of a scrapbook of quotes etc from camp last week. Apologies for the lack of order - just getting them down!]

Jonathan Oloyede
- Luke 4.1 - the Spirit led Jesus into the wilderness. The Spirit can lead us into difficult and strange places. Jesus fasted for 40 days before going out in the power of the Spirit.
- If you want to follow the Lord he will ask you to drop some things...are you ready for that?

Christen Forster
- Matt 16.13-19. Jesus tells Peter 'on this rock I will build my church'. Jesus was not specifically a carpenter but more likely a builder (Greek: tekton, which is the general term for a builder/craftsman).
- this reminded me of Aslan telling Lucy "I am the master Bridge-Builder" in 'Voyage of the Dawn Treader'.

- Proverbs 30.21 "Under three things the earth trembles, under four it cannot bear up: a servant who becomes king, ..." It is a dangerous thing for those with the insecurities of a servant to be put in positions of leadership. The primary responsibility of a leader is to be proactive in putting themselves in a position to encounter God and be open for God to change them.
- everything we do is motivated either by fear or love. Fear is born out of our slavery, love of our sonship.
- two fear-based behaviours that hit Christian leaders are competitiveness and striving.

Debbie Laycock
Matt 25.1-13 - the Wise and Foolish Virgins
'This is a Parousian Parable about God's People; Jesus makes it Personal and asks "Are you Prudent, Prepared and at your Post?"'
- do you have enough fuel to be burning hot on the day Jesus arrives? Are you filled with the oil of the Holy Spirit?
- You can't lean on the spiritual lives of others - do you have the Spirit in you?
- Are we being proactive in taking practical steps to fuel our spiritual lives?
- Are we taking our role in the kingdom seriously?

Sarah Fordham
- Need spirituality and religion in balance. Religion gives boundaries to our spirituality. Without structure we are easily swept away into the 'New Age' (no boundaries).
- 'Religion' comes from the Latin religio 'to bind'. As Christians we are to bind Christ - the Word - to ourselves in the same way Jews bind the Torah to themselves (Deut 11.18)
- The truth is to be encountered in Jesus
'Do what I say and then you will know that what I say is true' (Sarah's paraphrase of John 7.31-32)

Jackie Pullinger-To
- look at the world: there must be justice! there is so much pain that must be accounted for, retribution that must be made.
- without justice there is no mercy
- Isaiah 53. Jesus took the pain of those wronged and the punishment for the wrongdoers
- there is no forgiveness without the shedding of blood
- The day of Jubilee: 'the slave driver is forgiven and the slave goes free'

- what the Scripture says is true: 'my soul thirsts for you'. We may not feel it but it's our feelings that aren't true.
- a man is a slave to what he worships.

Faith Forster
- 'a seeking soul and a seeking Saviour are sure to meet'
- we shouldn't be running after signs and wonders because signs and wonders should be following us!

John Paul Jackson
- if people don't find answers to spiritual things in the church they'll go elsewhere
- What is true spirituality? You cannot be spiritual by yourself - be filled with the Spirit of the living God
- the Spirit brings true 'enlightenment' while anything else brings only 'endarkenment'. Satan left the light and source of life and is therefore continually deteriorating...joining the dark side literally sucks the life out of you.
- Light always overcomes darkness. Darkness never wins unless there is no light.
- Fear / Faith are two sides of the same thing: a belief in something invisible that has not happened yet. Fear is the belief that something bad will happen, faith is the belief that something good will happen.

DOROTHY L SAYERS on Jesus the Man

"For whatever reason God chose to make man as he is - limited and suffering and subject to sorrows and death - he had the honesty and courage to take his own medicine. Whatever game he is playing with his creation, he has kept his own rules and played fair. He can exact nothing from man that he has not exacted from himself. He has himself gone through the whole human experience, from the trivial irritations of family life and the cramping restrictions of hard work and lack of money to the worst horrors of pain and humiliation, defeat, despair, and death. When he was a man, he played the man. He was born in poverty and died in disgrace and thought it well worthwhile."

From 'The Man Born to be King' by Dorothy L. Sayers

Walking in the cool of the day

It's summer evenings like these when I most crave something of the 'Eden experience' of walking with God among the trees in the cool of the day.

Evening walks are so delicious, especially on these light, warm summer evenings, when everything is touched with golden light and there's such a peaceful stillness in the air. I'd love to go out for more walks on evenings like this but it's not the same on your own. Walks are meant to be enjoyed with others I think. There's something about walking and relationships that goes together.

It's times like this when I wonder what it was like for the disciples to walk with Jesus among the trees on the Mount of Olives in the cool of the evening, away from the crowds of Jerusalem. I know that I want more of that intimacy with God. I want to walk with Jesus among the trees, to talk with him, to listen, to feel his hand on my shoulder and his presence beside me. It feels right to describe the Christian life and our growing relationship with God as a walk, but I find myself longing for more of those times among the trees. If only I had more awareness of the reality of that walk together and was able to relax more often in the Lord's presence, talk together and know that evening peace.

Preaching the Gospel

[From a link on Undercover Theologian.]

I liked this article by Tim Keller on Christianity Today's Leadership Journal on 'The Gospel in All it's Forms' about the different aspects of the 'one gospel' and, especially, his wisdom on preaching them:

1. I don't put all the gospel points into any one gospel presentation.

When studying Paul's gospel speeches in the book of Acts, it is striking how much is always left out. He always leads with some points rather than others in an effort to connect with the baseline cultural narratives of his listeners. It is almost impossible to cover all the bases of the gospel with a non-believing listener without that person's eyes glazing over.

2. I use both a gospel for the "circumcised" and for the "uncircumcised."
- or the moralists and the postmoderns

...I use the biblical definition of sin as idolatry. That puts the emphasis not as much on "doing bad things" but on "making good things into ultimate things." ...I tell them that they are sinning because they are looking to their romances to give their lives meaning, to justify and save them, to give them what they should be looking for from God. ...Then Christ and his salvation can be presented not (at this point) so much as their only hope for forgiveness, but as their only hope for freedom. This is my "gospel for the uncircumcised."

3. I use both a "kingdom" and an "eternal life" gospel.

...I point out the story-arc of the Bible and speak of the gospel in terms of creation, fall, redemption, and restoration. We once had the world we all wanted—a world of peace and justice, without death, disease, or conflict. But by turning from God we lost that world. Our sin unleashed forces of evil and destruction so that now "things fall apart" and everything is characterized by physical, social, and personal disintegration. Jesus Christ, however, came into the world, died as a victim of injustice and as our substitute, bearing the penalty of our evil and sin on himself.

4. I use them all and let each group overhear me preaching to the others.

No one form of the gospel gives all the various aspects of the full gospel the same emphasis. If, then, you only preach one form, you are in great danger of giving your people an unbalanced diet of gospel-truth. What is the alternative? Don't preach just one gospel form. That's not true to the various texts of the Bible anyway. If you are preaching expositionally, different passages will convey different forms of the one gospel. Preach different texts and your people will hear all the points. ...

Lots of wisdom there I thought! Read the full article.

Thanks Matt!

Your Atonement is Too Small

From an article on Christianity Today, reviewing 'A Community Called Atonement' by Scot McKnight. Looks interesting!

...A Community Called Atonement is not just a bridge-building book. It is also an expand-your-vision book. To parody J. B. Phillips's famous title, this book could have been called Your Atonement Is Too Small.

McKnight's gaze follows the way Paul focuses his wide-angle lens. McKnight reviews the various metaphors, pictures, and theories of Atonement implicit in Scripture and looks for the big picture. Taking themes expounded by the earliest church fathers—victory, ransom, recapitulation—he wraps them together into one package called 'identification for incorporation.'

How fixed is the script?

I was interested to read Ben Witherington's view on God's 'script' and the significance of human decisions.

"Whilst, God could have done otherwise, he has chosen to allow us to be viable partners with God in ministry and the working out of his will and Kingdom on earth, beings capable of making un-predetermined choices that have incredible consequences. The issue is not the sovereignty of God - the issue is how God has chosen to exercise his power and will. And what the Bible says about this is that he has not pre-determined all things from before the foundations of the world.

Human history is not merely a preordained play, played out perfectly to a pre-ordained script. On the contrary while there is a blue-print, or a general script, God has allowed, indeed invited us to make the drama like a night at the Improv, improvising our roles as we go, and making viable choices of moment and consequence along the way. Are we supposed to follow the general instructions in the script? Well yes, as they provide the boundaries beyond which we ought not to go and show us what character and kind of roles we should play. But of course we may fail to play our parts well, or indeed at all."

I absolutely agree. Saying that God always gets his way makes no sense of Jesus' instructions on prayer, in particular the Lord's prayer:
"Let your kingdom come, your will be done..."

Another interesting link I came across on Ben's blog is a 'blogalogue' between Bart Ehrman and N. T. Wright on the problem of suffering. Ehrman has just published a book called 'God’s Problem: How the Bible Fails to Answer Our Most Important Question – Why We Suffer'. NT Wright is as eloquent and graceful in his replies as ever. I always find him refreshing on this subject as he takes the existence of evil seriously and isn't content to attribute all suffering in the world to human choices.

"...the Gospels constituted, and still constitute, a challenge to all expectations, particularly in that they link – as readers for hundreds have years have found it difficult to do – the story of Jesus’ kingdom-inauguration with the story of his crucifixion and resurrection. Somehow, they are saying, this is what it looks like when the good, all-powerful and all-loving God is in charge of the world. You may say that if this is what they’re saying then the God of whom they speak is not ‘all-powerful’ in the way we might have imagined, and I suspect that is in a sense correct. Near the heart of Jesus’ proclamation lies a striking redefinition of power itself, which looks as though it’s pointing in the direction of God’s ‘running of the world’ (if that’s the right phrase) in what you might call a deliberately, almost studiedly, self-abnegating way, running the world through an obedient, and ultimately suffering, human being, with that obedience, and especially that suffering, somehow instrumental in the whole process. What ‘we would want God to do’ – to have God measure up to our standards of ‘how a proper, good and powerful God would be running the world’! – seems to be the very thing that Jesus was calling into question.

The mystery of Jesus himself, then, is for me near the heart of – not ‘the answer’, because I don’t think there is such a thing as ‘the answer’, but – the matrix of thought and life within which God’s people are called to continue to grapple with the problem. This is where, in Evil and the Justice of God, I try to draw together traditional discussions of ‘the atonement’ and traditional discussions of ‘the problem of evil’ and suggest that it’s odd that they should ever have been separated, since they seem to go together so closely in the Bible itself. (And can’t be reduced, I suggest, to the ‘God punishes sin’ logic; I have tended to include some elements of that within the Christus Victor motif, which, yes, involves suprahuman cosmic powers and all that. Hard though they are to describe adequately, they are even harder, in my view, to ignore.)"

What I know

I've been listening to Greg Boyd's recent sermons on prayer - inspiring and thought-provoking, as ever. Hopefully I'll get round to blogging further on my thoughts and response to these. But, listening to his sermon on the variables that affect answers to prayer ('Scorpions, Eggs and Prayer') I've been particularly reflecting on his explanation of what we DON'T know, that is almost everything! He explains that it's profoundly important to know what we don't know and to get comfortable saying 'I don't know'. As he memorably describes it, we "swim in an infinite sea of unknowability" and what we call the 'things we know' is an oasis of pseudo-knowledge floating in a sea of mystery! It is knowing this that keeps us from being sucked into formulas and trite responses.

I completely agree with him that the statement 'I don't know' can be enormously powerful in the right context. When faced with the question of suffering, I wonder whether it is indeed the only appropriate answer. It rings true with God's response to Job - there is far more in the Universe than you could possibly know or understand. There is a necessary humility when faced with the question of why a prayer has not been answered. Although it may ease our pain to find someone to blame, any answer cannot help but be simplistic and damaging - either to ourselves or others, or to our relationship with God.

However, while we may have to answer 'I don't know', this cannot be the end of our response. We are called to have compassion - and words may only be a small part of this. And as Christians we also have hope.

There is much we don't know, but one thing I do know: Jesus our Saviour was dead in the grave, and is alive again! Jesus is alive - that is the response of hope.

"I am the Living One; I was dead, and behold I am alive for ever and ever! And I hold the keys of death and Hades."
Revelation 1.18

Happy Easter everyone!

John Piper on the Prosperity Gospel

This a superb video highlighting comments by John Piper on the 'Prosperity Gospel' message speaking in Birmingham in 2005.



Those are full-on words, but I think he's essentially got it right.

N.B. The story he tells about the car crash happened to someone in his church.

Quote from The Silver Chair (or John 6.44!)

"You would not have called to me unless I had been calling to you," said the Lion.
"Then you are Somebody, Sir?" asked Jill.
"I am."

Smiling Jesus

I really love this picture for some reason. The children and the women are lovely - and Jesus has such an amazing smile. He's totally in the moment and you can completely understand why they love him! The picture just makes me grin and grin when I look at it!

God IN the story

I've been struck recently on the amazingness of 'God IN the story'. That it makes no sense at all to talk about God being 'unchanging' - partly because of the compassion issue - but primarily because of the incarnation. God is not so 'outside' time to the extent that it makes nonsense of the fact that at a particular time in history he changed in his very being... humanity has been 'added' to God (thus says the orthodox doctrine of the Trinity!). Yes, God's character has not changed, but fundamentally something has been added to his very being and importantly this has happened IN history. Wow!

Atonement ...further remarks

Here are a couple of things I've been reminded about in looking at the different theories of the atonement recently. I've called them 'things to keep in mind'.

Substitutionary Penal Atonement
In talking about the Father’s wrath on the Son it is important not to draw too firm a line between them. God takes sin on himself and suffers his own judgement in the person of Jesus. Ultimately God satisfies himself.

Christus Victor
It is important to remember that in talking about the triumph of Jesus over the powers of evil, that this is not a military triumph, a triumph of violence over violence, but a triumph of love. This kind of love is something that evil cannot understand… thus the powers are ‘disarmed’.

The Atonement and onwards

As I mentioned in my last post, I've recently been considering some aspects of the atonement and the different ways of explaining what God has done for us in the cross and resurrection of Jesus Christ.

In recent years I have become more sympathetic to the 'Christus Victor' theme as a way as describing in a cosmic sense what Jesus accomplished in his death and resurrection. In the context of this overarching triumph over the forces of evil, there are clearly many aspects to what Jesus' death means for us in particular. He took on himself the punishment for our rebellion against God and our evil deeds (penal substition), he paid the price (took the full consequences) for our sin ("the wages of sin is death" Rom 6.23), he died and rose again that we might have new life in him, he closed the book on the old covenant (see Romans 7)... and so on.

However, my recent re-reading of the NT and OT texts has given me lots of new things to ponder (some of which I hope to return to in later posts), and I am currently pursuing some avenues of thought in the OT (about blood if you want to know!). In my short investigation so far, none of the standard ways of speaking about the atonement (except for the most straightforward - e.g. 'Jesus died in my place'), have not felt entirely satisfactory, not quite telling the whole story. My hope, and it is a naive one perhaps, is that I will find a way to construct for myself a way of talking about the atonement that relies on Biblical language and reflects as best I can the fullness, and yet simplicity, of what God has done for us in Jesus' death and resurrection. I cannot pretend that I expect to complete this search but I'm sure it will be an interesting journey!

In my wanderings, I aim to keep three markers in sight. Firstly, I will keep foremost in my mind's eye a vision of the cross that once held the creator and saviour of the universe - but is now empty. In this I hope to follow Paul's insistence in 1 Corinthians 15 that "If Christ has not been raised... you are still in your sins."

Secondly, I shall keep my eye to the picture of Jesus that we have in Revelation chapter 5.

"See, the Lion of the tribe of Judah...has triumphed!"
Then I saw a Lamb, looking as if it had been slain, standing in the centre of the throne...

I am convinced that no doctrine of the atonement can be complete unless it embraces fully the picture of Jesus we see in these verses: both triumphant Lion and slain Lamb.

Finally, I will strive to keep in mind Paul's warnings about 'earthly wisdom' in 1 Corinthians 1. Ultimately it's not a question of wisdom, but of power: while the cross seems like foolishness to those that are perishing, to us who are being saved it is the power of God. At the end of the day, as my friend Archie says, 'It works'.

War Poetry

I've been reading poetry. I discovered a book of metaphysical poetry on Seymour's bookshelf and I've been enjoying some more John Donne, although my favourite remains his sonnet 'Batter my heart'.

On the Today programme this morning I listened to Brian Turner reading his striking poem 'Here, Bullet', written while serving in the American army in Iraq in 2003. You can listen to him read it on the Fishouse (sic) website.

Finally, this evening I came across 'The Sorrow of God' by Geoffrey Studdert Kennedy on Ben Witherington's blog. Like Job, but with the insight of the cross, this is one poem I'll be going back to.

"So it isn't just only the crown of thorns
What has pierced and torn God's head
He knows the feel of the bullet too,
And he's had his touch of the lead."

There's nothing quite like poetry for expressing truth...

Death into Life

I've been reflecting recently on symbols, particularly symbols of death and the way that God likes to subvert them. The NT is littered with symbols of death that mean life for us: sacrifice, blood, the cross. God has literally, and symbolically, turned death into life. Our life is in death: Jesus' death on the cross brought us life, we're cleansed by his blood, we die with him in baptism, we die to ourselves, we die to live. Jesus triumphed over death, for it had no hold on him. God raised him from death, as he will raise us all. Blood, sacrifice, the cross no longer mean death to us, but life!

"We always carry around in our body the death of Jesus, so that the life of Jesus may be revealed in our body. For we who are alive are always being given over to death for Jesus' sake, so that his life may be revealed in our mortal body." 2 Corinthians 4.10-11


I've heard people compare wearing a cross to wearing a little electric chair around the neck. A useful analogy perhaps, expressing some of the absurdity of wearing an execution device as a fashion statement, but I suggest it doesn't go half-way far enough. The electric chair doesn't have a fraction of the symbolic power wielded by the cross two thousand years ago.

Crucifixion was the Roman's preferred method of execution: gruesome, public, efficient. It was an excruciatingly painful way to die, deliberately lengthy and public. Part of its usefulness for the Romans was the way it allowed them to humiliate their enemies in defeat, and display publicly the consequences of disobedience and rebellion. Famously, in 71BC, Emperor Crassus ordered 6600 rebellious slaves crucified, one every 1000 paces, on the Appian Way between Capua and Rome, the defeated followers of Spartacus, who led the slaves in an uprising against Rome from 73-71BC. Crassus never ordered the crosses taken down, so this gruesome reminder of the consequences of rebellion remained to warn travellers on his highway for many years, perhaps decades.

To the first century Roman world the cross signified Roman domination, the power of the Roman state to subdue its enemies. To the nations controlled by Rome the cross was a symbol of occupation and oppression, slavery and fear. I cannot think of a modern equivalent that comes close.

The electric chair, if anything, symbolises the kind of bloodless, clinical death favoured by the American judicial system, in which most states now favour lethal injection (the electric chair is seen as too barbaric). Executions, as carried out in the modern Western world, are tightly controlled, relatively private and carefully designed not to offend the sensibilities of law-abiding citizens. These methods of execution have no power as symbols, hardly even summoning up the reality of death, from which we all live happily sheltered. Most of us have never even seen a dead person, let alone watched them die in agony.

It is hardly possible for us to grasp the magnitude of the change in fortunes of the cross as a symbol. Jesus' death and resurrection turned the most disgusting and oppressive symbol of death and bondage the world had ever seen into the most powerful symbol of love and freedom in the earth and heavens. Talk about a victory! This is subversion of the highest order. God took the worst the enemy could offer and made it his most potent symbol of love and grace.

"..having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross." Colossians 2.15


You need the resurrection to complete the story, the victory over death, but that doesn't diminish the eternal significance of the cross. Jesus isn't only the risen King, he's our crucified Lord. At God's right hand, but still displaying the wounds of death, in his hands and side. Jesus' death is forever part of who God is; the Lamb who was slain,"chosen before the creation of the world" (1 Peter 1.20), now stands "in the centre of the throne" (Rev 5.6).

"Worthy is the Lamb, who was slain, to receive power and wealth and wisdom and strength and honour and glory and praise!" Revelation 5.12

Amen!

'Party on!'

The first miracle (or sign) in John's Gospel is the Wedding in Cana where Jesus turns the water into wine. I heard Steve Chalke point out that in a world of poverty and brokenness, the miracle he chooses to do first is to provide more wine for some people who were probably already less than sober! As Steve puts it, it's Jesus' first miracle, and it's "Drinks on me!" A reminder that the kingdom of God is something of a party and Jesus says to us, 'Come on in, let's party!'*


*See also Mt 8.11, Mt 22.1-14, Lk 14.15-24, Rev 3.20 ... :-)

Comedic scenes in Matthew

A curious title, you say?
Surely Holy Scripture is not allowed to make you laugh...?

A couple of scenes in Matthew's Gospel have made me chuckle recently.

Matt 14.51
Jesus has been telling parables about the kingdom of God - the mustard seed, the yeast, the pearl, the seed in the field, the hidden treasure and the net... It's not his plainest teaching, put it that way. He comes to the end..
"Have you understood all these things?" Jesus asked.
"Yes," they replied.

Try reading all these parables out loud to someone, with all their varying scenes and images, and then coming to the end with this verse. Tell me it doesn't pull you up chuckling, raising your eyebrow and going 'Oh, really?' I can imagine them nodding vigorously in response, "Yes, absolutely, like a pearl, yes, that makes complete sense. It always reminded me of a net..." It reminds me of times when I was teaching and I'd stupidly ask the class, "Does that make sense? Do you understand?" If I got any response at all it would be nodding heads and confident expressions. Did they have any idea what I was talking about? No.

Matt 16.5-12
Jesus and the disciples are in a boat, crossing the lake. But the disciples have forgotten to bring bread. Perhaps they're blaming each other, or sitting shame-faced. Jesus tells them, "Be on your guard against the yeast of the Pharisees and Sadducees." The disciples are convinced he's telling them off for forgetting the bread and they discuss it among themselves. (It makes you wonder if Jesus is playing with them, but his serious response in v.8 probably rules that one out!) I like that the disciples found Jesus just as cryptic as we often do! It's hard to imagine Matthew writing this without a smile on his face.


Anyone got any more?

Theological highlights from Revive!

Chris Forster - Revelation, not Information
Andrew tells Peter...'Come and meet the man who is the Christ' (John 1)
But it is not until later that Peter truly recognises Jesus: "You are the Christ, the Son of the Living God" and Jesus tells him "this was not revealed to you by man, but by my Father in heaven." (Matt 16:16,17)

Greg Boyd

God looks like Jesus Christ.
(Anything that doesn't look like Jesus Christ is the result of wills other than God's)

"Our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms." (Eph 6:12)
- therefore, no person can be the enemy. If it has flesh and blood, we're not fighting it. On the contrary, people in bondage are those people we're trying to save - this is who we're fighting for, not against!

Regard every sin you see in someone else as a speck of dust, and your own as a two-by-four.

When Jesus was faced with sickness and oppression, he didn't pray 'accepting' prayers...he got angry. He had a theology of revolution, of revolt! In which we lay down our lives...

Faith is the 'substance of things anticipated'. We're rarely certain about anything, but faith is the having enough confidence in order to act on something (e.g. to get on a plane).

All prayer is powerful and effective...you have pushed the world further in a kingdom direction.
No such thing as a wasted prayer.

How you look at something determines what you see...which affects your life.