Stephen L. Porter writes:
…‘While Jesus, Paul, and the other New Testament writers did not utilize language of contemplation (theōria), they did make use of nearby concepts, such as “having the eyes of your heart enlightened” (Eph 1:18), “to know the love of Christ that surpasses knowledge” (Eph 3:19), “Seek the things that are above, where Christ is” (Col 3:1), “though you have not seen [Christ], you love him” (1 Pet 1:8), and so on.
You say, ‘Eucharist’; I say, ‘Holy Communion’. You say, ‘Priest’, I say, ‘Minister’. You say, ‘Spiritual formation’, I say, ‘Discipleship’. You say, ‘Contemplative prayer’; I say, ‘Communion with God’.
Is it as simple as that? Are these just different names for the same things?
To focus the question: Is contemplative prayer compatible with (or even essential to) evangelical faith, or inimical to it? Does the contemplative life represent a departure from, or a deepening of, the evangelical life?…
The Very Reverend Samuel G. Candler, Dean of the Cathedral of St. Philip, Atlanta, GA, preached this sermon on Heb 12:1-2.
12:1 Therefore, since we are surrounded by such a great cloud of witnesses, we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us, 12:2 keeping our eyes fixed on Jesus, the pioneer and perfecter of our faith. For the joy set out for him he endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God.…
Towards the end of his review of Topical Preaching in a Complex World: How to Proclaim Truth and
Relevance at the Same Time, by Sam Chan and Malcolm Gill, Reginald D. Taylor makes the following intriguing comment:
‘This reviewer maintains that one can and should preach using various sermon forms in an expository manner. One can preach biographical expositions, doctrinal expositions, dramatic-monologue expositions, narrative expositions, and topical expositions.’
I shall leave it there for the moment. …
A case could be made from John’s Gospel for regarding the crucifixion as the climax of Jesus’ ministry. For it is from the cross that Jesus is recorded as crying, triumphantly, “It is finished!”
More frequently, the resurrection is placarded as marking the completion of Jesus’ work. The crucified Jesus, preaches Peter, was raised from the dead (Acts 2). Paul preached ‘Jesus and the resurrection’ (Acts 17:18). In 1 Cor 15:3f the summary of the gospel is that ‘Christ died for our sins…was buried…and was raised on the third day.’…
3:10 My aim is to know him, to experience the power of his resurrection, to share in his sufferings, and to be like him in his death, 3:11 and so, somehow, to attain to the resurrection from the dead.
The word for ‘resurrection’ – exanastasis – is used only here in the NT (the usual word being anastasis). But Paul’s meaning is detected not by the use of this word but (according to F.F.…
“And if I go and make ready a place for you, I will come again and take you to be with me, so that where I am you may be too.”
What does our Lord mean, when he speaks of ‘going’ and ‘coming again’?
There are two main interpretative options:
(a) ‘I am going to heaven to prepare a place for you there, and at my parousia I will return and take you there, so that you will be with me for ever.’…
“There are many dwelling places in my Father’s house.“
Various alternatives need to be considered.
(a) Temple?
Kanagaraj suggests:
‘The phrase “my Father’s house” could denote the temple (Jn 2:16). Possibly there is a temple motif here that identifies the Father’s house as a heavenly temple into which Jesus, the high priest, will enter with his own blood after his death and resurrection to offer eternal redemption (Heb 9:12, 24).’
Gundry notes that:
…‘Most interpretations of Jesus’ statement have it that he’s referring to heaven.
This teaching is found, with some variations, Mt 19:13–15, Mk 10:13–16 and Lk 18:15–17.
This is Luke’s version;
8:15 Now people were even bringing their babies to him for him to touch. But when the disciples saw it, they began to scold those who brought them. 18:16 But Jesus called for the children, saying, “Let the little children come to me and do not try to stop them, for the kingdom of God belongs to such as these.…
Luke 1:26 In the sixth month of Elizabeth’s pregnancy, the angel Gabriel was sent by God to a town of Galilee called Nazareth, 1:27 to a virgin engaged to a man whose name was Joseph, a descendant of David, and the virgin’s name was Mary. 1:28 The angel came to her and said, “Greetings, favored one, the Lord is with you!”
‘Rejoice, you who enjoy God’s favour!’ (JB);
‘Hail, thou that art highly favoured’ (AV);
‘Hail, O favoured one’ (RSV),
‘Greetings, favoured one!’…
