Unser Himmlischer Vater

Ein Christlicher Leitfaden zur Spiritualität, 20201014

Von Stephen W. Hiemstra

 Und wenn ihr betet, sollt ihr nicht viel plappern wie die Heiden; 

denn sie meinen, sie werden erhört, wenn sie viele Worte machen. 

Darum sollt ihr ihnen nicht gleichen. 

Denn euer Vater weiß, was ihr bedürft, bevor ihr ihn bittet. 

Darum sollt ihr so beten: Unser Vater im Himmel!  (Matt 6:7-9)

Der erste Satz im Gebet des Herr lautet: “Unser Vater.” Wir kommen vor Gott als Gemeinschaft unter einem souveränen Gott. Zu Ansprechen von Gott als Vater konzentriert sich erstweilig auf Gottes Souveränität, nicht auf Gottes Geschlecht. Gott ist ein gütiger Souverän, der eine Beziehungsintimität mit seinen Kindern wünscht. Er ist kein Kumpelgott oder bedürftiger Gott, der manipuliert werden kann. Vielmehr sind wir beim täglichen Brot auf Gott angewiesen—nicht umgekehrt.

Für menschliche Väter, die keine guten Vorbilder sind, erinnert uns die Schrift daran, dass Gott ein Vater für die Vaterlosen ist (Ps 68:5). Die Schrift ist hier nicht nur eine Phrase drehen.  Eine Folge der Sklaverei in Ägypten und später in Babylon war die Illegitimität, die viele jüdische Kinder davon abhielt, jemals ihre Väter zu treffen. Das Wort Waise wird in über fünfzig Versen in der Schrift verwendet—elf Mal allein im Buch Deuteronomium. Jesus selbst versichert uns: “Ich will euch nicht als Waisen zurücklassen; ich komme zu euch.” (John 14:18) Die Liebe unseres himmlischen Vaters zu uns, seinen Kindern, inspiriert unsere menschlichen Väter, nicht umgekehrt.

 Die christlicher Spiritualität hat einen gemeinschaftlichen Charakter—Es ist nicht meine Spiritualität; Es ist unsere Spiritualität. In der Taufe zum Beispiel werden wir Gott und der Kirche vorgestellt. Im Abendmahl erinnern wir unsere Taufe und feiern unser Bundesbeziehung mit Gott und miteinander. Wir können die Einsamkeit mit Gott genießen und gleichzeitig die entscheidende Rolle erkennen, die unsere Glaubensgemeinschaft bei der Gestaltung unserer Beziehung zu Gott spielt. Im Gegenzug kennen wir Gott besser, wenn wir uns lieben.

Der gemeinschaftliche Aspekt der Intimität Gottes impliziert, dass sich unsere Spiritualität nicht nur auf warme, verschwommene Gefühle konzentriert. Unsere ist keine Konsumspiritualität. Großartige Panoramen, großartige Musik, großartige Poesie, großartige Architektur und großartige intellektuelle Errungenschaften weisen alle auf Gott hin, aber unsere Spiritualität ist von Natur aus relational. Es ist am wahrscheinlichsten, dass wir Gottes Gesicht in den Gesichtern unserer Mitmenschen sehen.

Jesu Geschichten und Gleichnisse bringen diesen Punkt nach Hause:

Darum, wenn du deine Gabe auf dem Altar opferst und dort kommt dir in den Sinn, dass dein Bruder etwas gegen dich hat, so lass dort vor dem Altar deine Gabe und geh zuerst hin und versöhne dich mit deinem Bruder, und dann komm und opfere deine Gabe. (Matt 5:23-24)

Unsere spirituelle Identität ist in einem souveränen Gott und in richtigen Beziehungen zu seinem Volk. Die beiden sind unerklärlich miteinander verbunden.

Die Trinitätslehre bekräftigt diesen Punkt. Jedes Gespräch ist dreifach. Es ist immer du, ich, und Gott. Gott liegt über uns, zwischen uns, und in uns. In Gottes Transzendenz ist Gott allmächtig und kontrolliert alle Dinge. In der Inkarnation Jesu Christi teilt Gott unseren Schmerz und gibt uns ein Vorbild. In der Gegenwart des Heiligen Geistes tröstet und führt Gott uns. Wir sind in Beziehung zu Gott in drei Personen. Unsere Identität ist in Bezug auf jede dieser drei Personen der Dreifaltigkeit einzigartig und unabhängig definiert (Miner 2007, 112).

Aber, warum ist das Gebet des Herr an den Himmel gerichtet? Die offensichtliche Antwort ist, dass der Himmel Gottes Heimatadresse ist. Eine andere offensichtliche Antwort ist, dass der Himmel klarstellt, von welchem ​​Vater wir sprechen! 

Beachte, dass sich fast alle Bitten im Gebet des Herr auf Gott und nicht auf uns konzentrieren. Hören wir auf Gottes Stimme? Nähern wir uns unserem souveränen Gott in angemessener Demut?

Unser Himmlischer Vater

Siehe auch:

Einleitung auf Ein Christlicher Leitfaden zur Spiritualität 

Andere Möglichkeiten, sich online zu engagieren:

Autoren Seite: http://www.StephenWHiemstra.net

Herausgeber Seite: http://www.T2Pneuma.com

Mitteilungsblatt: http://bit.ly/HailMary21

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Butterfield Journeys from PC to JC

Butterfield_review_20210113

Rosaria Champagne Butterfield [1]. 2012.  The Secret Thoughts of an Unlikely Convert:  An English Professor’s Journey into Christian Faith.  Pittsburgh:  Crown & Covenant Publications.

Review by Stephen W. Hiemstra

What is conversion?

In postmodern thinking, conversion is an act of treason.  The modern thinker believes in objectivity—a single, objective reality exists which we can study, understand, and agree on.  By contrast, the postmodern thinker believes truth is socially constructed. There is not one objective truth; there is only your truth and my truth. The interpretative community (the social group) in power determines reality. Therefore, the convert from one worldview to another is accordingly a traitor (or heretic) to the interpretive community (social group) left behind.  Because community boundaries are vigorously defended, conversion can be accompanied by significant costs to the convert.

Introduction

In her book, The Secret Thoughts of an Unlikely Convert, Dr. Rosaria Champagne Butterfield writes about her conversion from lesbianism to Christianity.

Dr. Butterfield’s use of the word, convert, in her title suggests the vast distance that she traveled.  One converts from one religion to another, not from one hobby to another.  Lesbianism is a secular (atheistic) religion with its own philosophy (deconstructionism), cultural markers (hair-style; clothing; vocabulary; 8), public testimony (x), evangelism (8), and social networks (50).  She writes:

When I became a Christian, I had to change everything—my life, my friends, my writing, my teaching, my advising, my clothes, my speech, my thoughts.  I was tenured to a field that I could no longer work in (26).

A change in worldview requires a world of change.  She refers to lesbianism as a sin of identity (23).  What this means is that when we establish our primary identity in anything other than Christ, we commit idolatry—sin that violates the second commandment [2].  Workaholism is another common sin of identity.

Exploring Sin

In her biblical exploration of her sin, Dr. Butterfield focuses on an interesting passage:

As I live, declares the Lord GOD, your sister Sodom and her daughters have not done as you and your daughters have done. Behold, this was the guilt of your sister Sodom: she and her daughters had pride, excess of food, and prosperous ease, but did not aid the poor and needy.  They were haughty and did an abomination before me. So I removed them, when I saw it. (Ezekiel 16:48-50 ESV)

The sin of Sodom was not just immorality but more importantly pridea focus on self, entertainment-driven lust, love of money, and neglect of the poor (30-31).  Does this description sound familiar?

Conversion

The details of Rosario’s conversion experience are fascinating.  Her spiritual journey began with a research project.  She decided to write a book on the hermeneutic (interpretative principles) used by the Christian Right—people such as Pat Robertson.  Her research involved studying the Bible 5 hours a day (12) and led her to begin studying Greek (the New Testament is written entirely in Greek; 7).  A newspaper article that she published critiquing the gender politics of Promise Keepers [3] generated a lot of mail, including a thoughtful letter from a local pastor, Pastor Ken, who invited her to call and discuss the article (7-9).  She called. They began a conversation that extended over a period of years as she pursued her research. But the book was never completed.  From her own study of the Bible (aided by Pastor Ken’s non-anxious pastoral presence and biblical interpretation) Rosario became convinced that what the Bible said about God was true (13, 8).  Baptized and raised Roman Catholic, Rosario began attending and later joined the Reformed Presbyterian Church (RPC) [4].  She later married an RPC pastor (94).

Leader in the Gay Movement

Rosario’s claims to be a leader in the gay rights movement (4) are not lite fluff.  To see this, just check out her reading list in preparing her proposed book on the Christian Right.  For example, she read Augustine’s Confessions (50), John Calvin’s Institutes of the Christian Religion (17), and Kevin Vanhoozer’s Is There a Meaning in This Text? (87-89). These are books that challenge most seminary students—if they have read them at all—and they are required reading in understanding Christian hermeneutics (study of interpretation) and epistemology (study of knowledge).  If you think that English professors sit around reading Emily Dickson all day, you vastly underestimate Dr. Butterfield’s academic bona fides [5].

Subversive Spirit

A key takeaway from Rosario’s conversion testimony is that it was the subversive activity of the Holy Spirit, not a clever evangelist, that led her to Christ.  Like many converts from Islam, her conversion began with study of the Bible [6].

Another important takeaway concerns Pastor Ken’s ability to be a non-anxious presence for Rosario.  The RPC has a strong intellectual grounding in Calvin’s systematic theology.  Systematic theology is holistic which implies that no aspect of life or faith is doctrinally neglected—its strength lies in its completeness.  A non-anxious presence begins with emotional intelligence but requires intellectual rigor.  Lesbians, like Muslims, ask tough questions.  One earns their respect by being able to field the questions credibly, honestly, and humbly without fear.  Pastor Ken’s RPC background helped him keep up his end of the conversation.

Rosario and Augustine

The Secret Thoughts of an Unlikely Convert reads like Augustine’s Confessions.  As a young man, Augustine also struggled with sexual sin.  And, after converting to Christianity, he played an important role in the monastic movement which encouraged candidates for ministry to practice celibacy.  Augustine’s deep theology particularly influenced a young monk in the 15th century—a certain Martin Luther whose work was at the center of the Protestant Reformation.  Protestants all owe a debt of gratitude to Augustine, who struggled with and overcame sexual sin.  The Apostle Paul writes:  And we know that for those who love God all things work together for good, for those who are called according to his purpose. (Romans 8:28 ESV)

Organization

Rosario’s book is short having only 5 chapters:

  • Conversion and the Gospel of Peace;
  • Repentance and the Sin of Sodom;
  • The Good Guys: Sanctification and Public Worship;
  • The Home Front:  Marriage, Ministry, and Adoptions; and
  • Homeschooling and Middle Age.

These chapters are preceded by a forward and acknowledgments and followed by a bibliography and other resources.

Rosario’s confession is likely to become a classic, in part, because it is timely and, in part, because it can be read on multiple levels.  On the surface level, it reads as a reinvestment story [7]:  there I was; here I am.  For the surface reader, she provides lots of interesting details about her life both as a lesbian and, later, as a pastor’s wife and home-school teacher.  Beneath the surface, however, lies Dr. Butterfield, the intellectual.  What is a presuppositional problem? (8)  What is the ontological fallacy? (13) What does it mean not to believe in objectivity? (14)  I was intrigued and was sorry that Rosario did not write and explain more.  In particular, why did she become a lesbian? [8]

Copernican Revolution

What is conversion?  For Rosario, it was like the Copernican Revolution. The earth went from being the center of the universe to being a planet rotating around the sun.  The Copernican Revolution simplified the mathematics of planetary motion.  It was much the same for Rosario. When she displaced self with the Triune God, her life was simpler, more joyful, and kingdom focused [9].

Assessment

What are the implications for the church?  For the surface reader, Dr. Butterfield’s conversion is incomprehensible and terribly inconvenient for those that have been co-opted by ardent lesbianism and related postmodern philosophies.  For deeper readers, this review only scratches the surface.  Bottom line?  Read and discuss the book.  It is worth the time for those who believe in the resurrected Christ.

Footnotes

[1] http://RosariaButterfield.com.

[2] You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. You shall not bow down to them or serve them, for I the LORD your God am a jealous God, visiting the iniquity of the fathers on the children to the third and the fourth generation of those who hate me (Exodus 20:4-5 ESV).

[3] www.PromiseKeepers.org

[4] RPC adheres to the Westminster Confession which does not permit ordination of women.  http://ReformedPresbyterian.org.

[5] By contrast, her academic specialty, Queer Theory, is a topic that I have no background to evaluate (2).

[6] For example, read or listen to the testimony of Khalil (www.MoreThanDreams.tv/Khalil.html).

[7] See John Savage.  1996.  Listening and Caring Skills:  A Guide for Groups and Leaders.  Nashville:  Abingdon Press, pages 82-84.

[8] The only real hint in the book arises when Rosario write:  I had not always been a lesbian.  But once I had my first girlfriend, I was hooked and I was sure that I found my “real” self. (14)  This description reads as if one who, having tasted blood, desired more—an addiction consistent with deconstructionism’s focus on power.

[9] One of the Pharisees asked him to eat with him, and he went into the Pharisee’s house and reclined at the table. And behold, a woman of the city, who was a sinner, when she learned that he was reclining at table in the Pharisee’s house, brought an alabaster flask of ointment, and standing behind him at his feet, weeping, she began to wet his feet with her tears and wiped them with the hair of her head and kissed his feet and anointed them with the ointment. Now when the Pharisee who had invited him saw this, he said to himself, “If this man were a prophet, he would have known who and what sort of woman this is who is touching him, for she is a sinner.” And Jesus answering said to him, “Simon, I have something to say to you.” And he answered, “Say it, Teacher.” “A certain moneylender had two debtors. One owed five hundred denarii, and the other fifty. When they could not pay, he cancelled the debt of both. Now which of them will love him more?” Simon answered, “The one, I suppose, for whom he cancelled the larger debt.” And he said to him, “You have judged rightly.” Then turning toward the woman he said to Simon, “Do you see this woman? I entered your house; you gave me no water for my feet, but she has wet my feet with her tears and wiped them with her hair. You gave me no kiss, but from the time I came in she has not ceased to kiss my feet. You did not anoint my head with oil, but she has anointed my feet with ointment. Therefore I tell you, her sins, which are many, are forgiven– for she loved much. But he who is forgiven little, loves little.” (Luke 7:36-47 ESV)

Butterfield Journeys from PC to J

Also See:

Vanhoozer: How Do We Understand the Bible? Part 1.

Augustine’s Confessions, Part 1—Overview

Gagnon: Bridging the Bible and Gender Confusion, Part 1

Books, Films, and Ministry

Other ways to engage online:

Author site: http://www.StephenWHiemstra.net

Publisher site: http://www.T2Pneuma.com

 

 

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Attitude in Prayer: Monday Monologues (podcast) April 12, 2021

  Stephen_W_Hiemstra_20200125b

 By Stephen W. Hiemstra

This morning I will share a prayer and reflect on Attitude in Prayer. After listening, please click here to take a brief listener survey (10 questions).

To listen, click on this link.

Hear the words; Walk the steps; Experience the joy!

Attitude in Prayer: Monday Monologues (podcast) April 12, 2021

Also see:

Monday Monologue On March 26, 2018 

Other ways to engage online:

Author site: http://www.StephenWHiemstra.net,

Publisher site: http://www.T2Pneuma.com.

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Prayer Day 21

Available on Amazon.com

By Stephen W. Hiemstra

Almighty God, beloved Son, Holy Spirit.

Thank you for allowing us to enter into your presence to pray and for being present in our daily lives.

Illuminate our minds; consecrate our hearts.

Help us to be fully present with each other and with you in prayer.

In Jesus’ name, Amen.

Prayer Day 21

Also see:

Believer’s Prayer

Other ways to engage online:

Author site: http://www.StephenWHiemstra.net

Purchase Book: http://www.T2Pneuma.com

 

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Oración Dia 21

Cubierta por Una Guia Cristian a la Espiritualidad

Por Stephen W. Hiemstra

Dios Todopoderoso, Hijo amado, Espíritu Santo.

Gracias por permitirnos entrar en tu presencia para orar y por estar presente en nuestras vidas cotidianas.

Ilumina nuestras mentes y consagra nuestros corazones.

Ayudanos a estar completamente presentes con los demás y contigo en oración.

En el nombre de Jesús oramos, Amén.

Oración Dia 21

Ver también:

Prefacio de La Guía Cristiana a la Espiritualidad

Otras formas de participar en línea:

Sitio del autor: http://www.StephenWHiemstra.net

Comprar Libro: http://www.T2Pneuma.com

Boletín informativo: http://bit.ly/HailMary21

 

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Gebetstag 21

Ein Christlicher Leitfaden zur Spiritualität, 20201014

Von Stephen W. Hiemstra

Allmächtiger Gott, Geliebter Sohn, Heiliger Geist.

Danke dich dass wir in deine Gegenwart eintreten dürfen, um zu beten und in unserem täglichen Leben präsent zu sein.

Erleuchte unseren Geist; weihe unsere Herzen.

Hilf uns miteinander und mit dir im Gebet vollständig präsent zu sein.

In Jesu Namen, Amen.

Gebetstag 21

Siehe auch:

Einleitung auf Ein Christlicher Leitfaden zur Spiritualität 

Andere Möglichkeiten, sich online zu engagieren:

Autoren Seite: http://www.StephenWHiemstra.net

Herausgeber Seite: http://www.T2Pneuma.com

Mitteilungsblatt: http://bit.ly/HailMary21

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What is Your Attitude in Prayer?

Cover, A Christian Guide to Spirituality

“And he said, Abba, Father, all things are possible for you. Remove this cup from me. Yet not what I will, but what you will.” (Mark 14:36)

By Stephen W. Hiemstra

The Lord’s Prayer radically changed the disciples’ attitudes about prayer.

To understand how much attitudes had to change, think about how a first century Jew would view Jesus’ prayer. In the Lord’s Prayer, we, metaphorically, enter the city of Jerusalem; go through ritual purification to the outer courts of the temple, step into the Holy place, and pull back the veil of the Holy of Holies. Then, at the mercy seat of the Ark of the Covenant, we put on the ephod [1] of the high priest and begin to pray, not to YHWH, but to Daddy! Talk about radical!

If this metaphor for prayer seems far-fetched, consider Paul’s last trip to Jerusalem. Paul arrived in the city in the company of fellow believers (gentiles), probably Greeks from Corinth (1 Cor 16:3). When he entered the temple a riot broke out as Jews who had seen him in the city accused Paul of bringing a gentile into the temple. Paul escaped with his life from this riot only because the Roman guards rescued him (Acts 21:26-32). This story underscores the point that it was unthinkable, to a Jew, that anyone could enter God’s presence—especially in the Temple—without proper cleansing, preparation, and authority.

What is your attitude in prayer? Are you reverent or cavalier in approaching God? Although the temple veil was torn when Christ died on the cross [2], God is still holy and we can approach the mercy seat only by the invitation of Christ. Respecting God’s boundaries is an important step in approaching prayer. “Be holy because I am holy” (Lev 11:44) says the Lord God.

[1] A ceremonial garment worn by the high priest described in Exod 28.

[2] The splitting of the temple veil is recorded in all three of the synoptic Gospels (Matt 27:51; Mark 15:38; and Luke 23:45). Roman armies destroyed the temple during a Jewish uprising in AD 70.

What is Your Attitude in Prayer?

Also see:

Preface to A Christian Guide to Spirituality

Other ways to engage online:

Author site: http://www.StephenWHiemstra.net

Purchase Book: http://www.T2Pneuma.com

 

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Cuál es Tu Actitud en Oración?

Cubierta por Una Guia Cristian a la Espiritualidad

“Y decía: ¡Abba, Padre! Para ti todas las cosas son posibles; aparta de mí esta copa, pero no sea lo que yo quiero, sino lo que tú quieras.” (Mark 14:36 LBA)

Por Stephen W. Hiemstra

El Padre Nuestro cambió radicalmente la actitud de los discípulos sobre oración.

Para entender lo mucho que tuvieron que cambiar las actitudes, piense sobre un Judío del siglo uno y cómo vería la oración de Jesús. En El Padre Nuestro, entramos metafóricamente la ciudad de Jerusalén; pasar entre purificación ritual a los patios exteriores del templo, el paso hacia el lugar santo, y tire hacia atrás el velo del Santo de los Santos. Luego, en el propiciatorio del el Arca del Testimonio, que ponemos en el efod [1], del Sumo Sacerdote y inicia a orar, no a YHWH, sino a papá! Simplemente radical!

Si esta metafórica para oración parece descabellada, considera la viaje última de Pablo a Jerusalén. Pablo llegó en la ciudad en la compañía de otras creyentes (gentiles) probablemente Griegos de Corinto (1 Cor 16:3). Cuando él entró el templo, el empiezo un antidisturbio como unos Judíos quien lo han visto en la ciudad acusó que traer un gentil hacia el templo. Pablo escapó de esta lucha con su vida solamente porque la guardia Romana se lo rescataron (Acts 21:26-32). Esta historia subrayo la punta que era impensable a un Judío que cualquiera persona podría entrar la presencia de Dios—sobre todo en el templo—sino limpieza apropiada, la preparación, y la autoridad.

¿Cuál es tu actitud en oración? ¿Eres reverente o desdeñoso en acercando a Dios? Aunque el vel del templo se rasgó cuando Cristo murió en la cruz [2], Dios es todavía santo y nosotros podamos acercar al propiciatorio sólo por la invitación de Cristo. Al respectando las limitaciones de Dios es un etapa importante en acercando oración. “sean santos, porque Yo soy santo” (Lev 11:44 NBH) dice el Señor Todopoderoso.

[1] Unas prendas ceremoniales usadas por el sumo sacerdote describo en Éxodo 28.

[2] La división del velo del templo se registra en los tres evangélicos sinópticos (Matt 27:51, Mark 15:38 y Luke 23:45). Ejércitos romanos destruyeron el templo durante una revuelta judía en el año 70.

Cuál es Tu Actitud en Oración?

Ver también:

Prefacio de La Guía Cristiana a la Espiritualidad

Otras formas de participar en línea:

Sitio del autor: http://www.StephenWHiemstra.net

Comprar Libro: http://www.T2Pneuma.com

Boletín informativo: http://bit.ly/HailMary21

 

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Was ist Deine Einstellung zum Gebet?

Ein Christlicher Leitfaden zur Spiritualität, 20201014

Von Stephen W. Hiemstra

“und sprach: Abba, Vater, alles ist dir möglich; nimm diesen Kelch von mir; 

doch nicht, was ich will, sondern was du willst!” (Mark 14:36)

Das Beten des Herren veränderte die Einstellung der Jünger zum Gebet radikal. Um zu verstehen, wie sehr sich die Einstellungen ändern mussten, denken Sie darüber nach, wie ein Jude des ersten Jahrhunderts das Gebet Jesu sehen würde. Im Beten des Herren betreten wir metaphorisch die Stadt Jerusalem, gehen durch rituelle Reinigung zu den Außenhöfen des Tempels, betreten  den heiligen Ort, und ziehen den Schleier des Allerheiligsten zurück. Dann setzen wir vor dem Gnadenstuhl der Bundeslade das Ephod des Hohepriesters (Exod 28) auf und beginnen zu beten, nicht zu JHWH, sondern zu Papa! Spreche über Radikal!

Wenn diese Metapher für das Gebet weit hergeholt scheint, denke die letzte Reise Paulus nach Jerusalem. Paulus kam in die Stadt in Begleitung von Glaubensgenossen (Heiden oder Nichtjuden), wahrscheinlich Griechen aus Korinth (1 Cor 16:3). Als er den Tempel betrat, kam es zu einem Aufstand, als Juden, die ihn in der Stadt gesehen hatten, Paulus beschuldigten, einen Nichtjuden in den Tempel gebracht zu haben. Paulus entkam mit seinem Leben diesem Aufstand nur, weil die römischen Wachen ihn retteten (Acts 21:26-32). Diese Geschichte unterstreicht den Punkt, dass es für einen Juden undenkbar war, dass jeder in Gottes Gegenwart eintreten konnte—besonders im Tempel—ohne angemessene Reinigung, Vorbereitung und Autorität.

Was ist deine Einstellung zum Gebet? Bist Du ehrfürchtig oder kavalieris, wenn Du sich Gott nähern? Obwohl der Tempelschleier zerrissen wurde, als Christus am Kreuz starb, ist Gott immer noch heilig und wir können uns dem Gnadenstuhl nur auf Einladung Christi nähern. Das Respektieren der Grenzen Gottes ist ein wichtiger Schritt, um sich dem Gebet zu nähern. “Sei heilig, weil ich heilig bin“ (Lev 11:44) sagt der Herr, Gott.

Was ist Deine Einstellung zum Gebet?

Siehe auch:

Einleitung auf Ein Christlicher Leitfaden zur Spiritualität 

Andere Möglichkeiten, sich online zu engagieren:

Autoren Seite: http://www.StephenWHiemstra.net

Herausgeber Seite: http://www.T2Pneuma.com

Mitteilungsblatt: http://bit.ly/HailMary21

 

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McKnight: 1 Peter Explained

McKnight_commentary_reviewed_08092014Scott McKnight. 1996. The NIV Application Commentary: 1 Peter. Grand Rapids: Zondervan.

Review by Stephen W. Hiemstra

The NIV Application Commentary has been my default commentary over the past several years because the series takes the narrative of scripture seriously. Once I am acquainted with an orthodox interpretation, I can judge a book from other dimensions. I have taught from the series the Books of Romans, Luke, Genesis, Revelations, John, Matthew, Galatians, and 1 Corinthians (I may have forgotten some books). The series takes seriously John Stott’s division of the homiletical task into 3 things: the author’s context (original meaning), the reader’s context (contemporary significance), and the need to bridge the two (bridging contexts) [1].  This background in the series led me to consider Scott McKnight’s commentary on 1 Peter.

McKnight sets out the goal of “to study 1 Peter in such a way as to highlight Peter’s proposals for Christian life in a modern society” (22). In his overview, he breaks Peter’s message into three points: salvation, the church, and Christian life. Peter describes salvation through Christ’s suffering (1 Peter 2:24). The church is pictured as the family of God. In the Christian life, Peter exhorts his readers to practice hope, holiness, fear before God, love, and growth (32). What caught my eye was McKnight’s observation that 1 Peter is the most popular NT book among Christians living with social marginalization and suffering outside the Western context (35). That would include many Hispanic and Middle Eastern people that I know.

Suffering. It is my own observation that the suffering in my own life–a wife with cancer, a child on dialysis, and a younger sister who died suddenly–has enabled me to witness more effectively to those around me. In like manner, we are drawn to the cross of Christ. “He himself bore our sins in his body on the tree, so that we might die to sins and live for righteousness; by his wounds you have been healed” (1 Peter 2:24). McKnight’s rendering of 1 Peter and his focus on the role of suffering convinced me that I need to spend more time with this book.

McKnight spends a fair amount of time trying to unpack the social position of Peter’s audience. He views 1 Peter 2:11-12 as a pivotal passage. Are his readers “aliens and strangers”? Is the pursuit of holiness especially important because of their low social standing? If they were literally aliens and strangers—the illegal immigrants of their day—how do we, who are not, read this book? Interesting questions.  In the new, downwardly-mobile, post-Christian context in which most Americans live today, 1 Peter becomes more relevant with each passing day.

Among the NIV commentaries in this series, the McKnight commentary on 1 Peter is a gem. He struggles with interesting questions. His reading of 1 Peter is both balanced and insightful. After reading about Peter’s response to suffering, McKnight convinced me to look also at Paul’s treatment of suffering in 2 Corinthians—a study that I have taken up this summer.

Footnotes

[1] See:  John Stott. 1982.  Between Two Worlds:  The Challenge of Preaching Today.  Grand Rapids:  Eerdmans.

McKnight: 1 Peter Explained

Also See:

Nouwen: Make Space for Self, Others, and God 

Books, Films, and Ministry

Other ways to engage online:

Author site: http://www.StephenWHiemstra.net

Publisher site: http://www.T2Pneuma.com

 

 

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