Lift Us Up Where We Belong

An Appeal to Worship Leaders and Writers of Worship Songs

I’m a little envious, I have to admit, of the kind of ecstasy I see people experiencing around me in the worship time at church. It looks amazing. If it’s legal, I don’t mind getting some myself. But no, I would gladly concede, ecstasy is one emotion that’s appropriate for people drawing near to God, though arguably there might be times when abject penitence or a sort of shock might be equally apt.

But whatever the strong emotion, it isn’t how I arrive at church. Like many others, I have to rouse three or four bodies as sleepy as mine out of bed on a Sunday morning and make sure they get in the car at home and back out at church before the sermon’s over. It doesn’t induce a state of meditation, let alone ecstasy. And if my eyes are shutting, that might not be ecstasy either, though I don’t mind if people think so. Sometimes I just can’t keep them open.

We want to worship. Please remind us why it’s so right. What was it again, that God has done? Continue reading

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Creation and Time in Basil’s Hexaemeron

The wise old monkey in The Lion King told the young lion character, whatever his name was, that the whack on the head he had just applied with his stick was “in de past,” so it didn’t matter. I’m like someone who has had a good whack on the head when it comes to things further into the past than about 10 minutes, so forgive me if I’ve already posted this, but in May I had a post about Basil (‘the Great’), the Cappadocian church father who lived c. 330-379 AD/CE, published online by the Creation Project, operating out of the Henry Center, an arm of Trinity Evangelical Divinity School in Chicago, USA. It went by the above title, and its concern was to explain how Basil viewed creation in his famous nine-part Lenten sermon series on the subject, dating from about 376. It’s the first stand-alone piece of speaking/writing on the creation week or ‘hexaemeron’ in Genesis 1:1-2:3 to have appeared in the church, and gave birth to an entire genre of similar writings, as well as embedded treatments within Genesis commentaries and other types of writing, that lasted for more than 1,000 years. Basil was no dummy, and though he regularly disparages secular philosophy in this sermon series, he utilizes quite a bit of it as well.

Here’s the mug shot of Basil from the Henry Center page, with Basil looking suitably transcendental, if not somewhat spaced out. Hey, he did have his mystical side…

Basil Mug Shot from Henry Center Basil Post

So you might find this an interesting read, if you’re following discussions about historical Christian thinking about creation and/or Genesis:

Creation and Time in Basil’s Hexaemeron

Law, Grace, and Sabbath for the Christian: An Open (Anonymous) Letter

Dusting off the old blog once again! In my teaching role, I have just been asked by a student for my Christian position on Sabbath observance for today. Since I’ve taken the trouble to state my position succinctly for her, perhaps it might start a conversation or stimulate your thinking on the topic if I record my reply here. Keep in mind that I’m from a rather free-church, not-very-hierarchical and not-very-liturgical Protestant tradition as an Australian Baptist.

Continue reading

A Sample of Australian Psalms Scholarship

The college for which I teach, Melbourne School of Theology (MST), publishes a rather new journal called Paradosis, devoted to biblical and theological topics. Its second volume, published in 2015, was dedicated to the Psalms, and is now available on our college website.

Paradosis 2 Psalms Thumbnail

The best-known authors featured from a scholarly point of view are probably John Olley (Vose Seminary, Western Australia) and Michael Theophilus (Australian Catholic University, Melbourne). Also featured are articles by Edward Woods, author of the Deuteronomy volume in the Tyndale OT commentary series and editor of the volume, Katy Smith (Bible College of South Australia), John de Hoog (Reformed Theological College, Geelong, Victoria), Gillian Asquith (also MST), David Cohen (Vose Seminary) and myself.

So there’s no Susan Gillingham or J. Clinton McCann, but you might find it a worthwhile read, particularly if you’re looking for insights on a particular psalm. Specially featured psalms include 89, 119, 137 & 148. Why not have a browse?

The Internet of Ancient Texts

We live in a happy age when Bible-related text resources that I as an Aussie would once have had to cross the seas to see are available in my web browser any time. Here are a few of my recent favourites, with a focus on resources for textual criticism:

Origen’s Hexapla

This great six-column comparative text-critical resource from the smartest, if not the most orthodox, thinker in the ancient church, Origen, was largely lost in subsequent centuries (many of his works were deliberately purged), but there is a portal that talks about a new forthcoming edition of the surviving fragments and offers links to previous editions of the great work: http://www.hexapla.org/

The Aleppo Codex

This manuscript’s bigger and younger brother, the Leningrad Codex, can be accessed in many Bible software packages and websites, and forms the basis of the diplomatic Hebrew text of Biblia Hebraica Stuttgartensia (in the process of being updated as Biblia Hebraica Quinta). But it isn’t so easy to get to the Aleppo Codex, also more than 1,000 years old and covering the majority of the Old Testament/Hebrew Bible. The Hebrew Univerity Bible offers an Aleppo Codex-based text, but only the Isaiah, Jeremiah and Ezekiel volumes were ever published to my knowledge. But now you can see it all visually at http://www.aleppocodex.org/, including those occasional places where your BHS apparatus identifies divergences between the major Masoretic manuscripts.

The Dead Sea Scrolls

I still love and regularly use the Leon Levy Dead Sea Scrolls Digital Library, where you can go and look directly at the Qumran textual evidence for a particular Old Testament textual question. Sometimes it all hangs on a letter, or even reconstructed line spacing without any extant letters! But so real, so…textual! E.g. Isaiah 1:15 from the Great Isaiah Scroll below:Snapshot of Isa 1.15 from Gt Isaiah Scroll.png

You can personally check the evidence with your own eyes, if you know Hebrew in the Aramaic square script and once you get used to the particular style of the scribe.

The Old Testament in the Syriac Peshitta

This is not as easy to find on its website, being a bit buried in the site structure, but you can look at the Peshitta for any OT book and click on any word to get its analysis. I recommend you print off a chart of the Syriac alphabet in order to decipher the letters. The language actually works rather like biblical Hebrew, and if you’ve boned up on biblical Aramaic at all, you’re better prepared again, though you’ll need to come to terms with an unfamiliar script. A ready reference chart on your office wall helps.

Snapshot of Peshitta Isa 1.1-8 RHS from CAL D'base.png

This is part of the opening chapter of Isaiah, in a snapshot I saved for a class, though what my particular point was, I can’t remember now. Don’t be put off by how it looks. With a knowledge of Hebrew, a reference chart and the clickable analysis function, you can navigate your way to the particular word that relates to the textual issue you’re studying.

Science and the Bible Video Series

I recently completed a four-part series on Science and the Bible for a suburban Melbourne church, Eltham Baptist. Here are the links to the four entries in the videos taken of the series:

The Philosophy and Theology of Creation

Science & The Bible (Part 1) – Andrew Brown from Eltham Baptist Church on Vimeo.

The History of Interaction of the Bible and Science

Science & The Bible (Part 2) – Andrew Brown from Eltham Baptist Church on Vimeo.

The Cosmos

Science & The Bible (Part 3) – Andrew Brown from Eltham Baptist Church on Vimeo.

The Earth Sciences
Science & The Bible (Part 4) – Andrew Brown from Eltham Baptist Church on Vimeo.

I didn’t hold strictly to my titles at all points, but you may find something interesting there.

Softening the Hard Edge of Jeremiah’s Message

Reading through Jeremiah again, I noticed a couple of new factors that just mitigate a little the harshness of the prophet that strikes us at first glance.

Jer. 20:7-18 concludes the series of Jeremiah’s complaints to God that began at the end of chapter 11. However, 20:7-18 seems composite itself. Verses 7-10 are true complaint, featuring the nickname given Jeremiah by his opponents, ‘Magor-Missabib’, or Terror on Every Side, equivalent I think to calling him Chicken Little. (If you want to hear a powerful song, check out Phil Keaggy’s rendition of this idea at the end of True Believer.)

What follows is a song of deliverance in vv. 11-13 in classic psalmic fashion, where the persecuted person celebrates his rescue by God. But then vv. 14-18 unexpectedly return to dark lament, in the form of the evidently stereotypical curse on the day of one’s birth. I say stereotypical because it is the form of lament that opens the body of the book of Job.

Here’s where our first mitigating feature comes in. Like Job’s voice in Job 3, Jeremiah curses roundly the poor guy who brought the news about Jeremiah’s birth to his father:

Cursed be the man who brought my father the news, who made him very glad, saying, “A child is born to you – a son!” May that man be like the towns the LORD overthrew without pity. May he hear wailing in the morning, a battle cry at noon.

Talk about shooting the messenger! But here’s the point. This is rhetorical. What purpose would it serve for God to tackle that poor guy years later for a job well-intentioned and kindly performed? That’s not the purpose. Jeremiah (more likely than his editor alone here, I think) is letting off steam.

We should keep in mind when we read the bitter tones of the ‘oracles against the nations’ (e.g. Jeremiah 46-51) the role that rhetoric can play. They can make it sound as though God hates non-Israelites from the very bottom of his heart. Then how do we account for the sudden magnanimity of the gospel in the New Testament? We ought to keep in mind the natural extremity of rhetoric.

My time’s up. Second part next time.