oakleys.org.uk

I'm preparing to preach on John 9 on Sunday evening. To be honest, I'm rather behind! If I had more time, I'd be wanting to look at Peter J. Leithart's Deep Exegesis: The Mystery of Reading Scripture (Baylor Univ Press, Waco, 2009). As I understand it, he applies the approaches he talks about to John 9 as a kind of test case and example. According to the Scripture index, John 9 gets quite a bit of treatment: pages 60-64, 72-3, 100-102, 105-7, 117-8, 124-32, 136, 141-2, 161-71, 176-80, 184, 185-88, 192-95, 197-204, 206.

Marc Lloyd

I'm trying to work on my Sunday preaching plans for the next quarter. God-willing it might go something like this:

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9th May PM – John 10 – The Good Shepherd

6th June AM – Holiday Club All Age Family Service – Merciful Rescue - Jonah

13th June PM – John 11:1-47 – Dead Man Walking

4th July PM – John 11:45-12:11 – Destined to Die

11th July AM – Ecclesiastes 3 – What’s the time?

8th Aug AM – Ecclesiastes 4 - Better & Worse

22nd Aug PM – John 12:12-36 – Strange Glory

Marc Lloyd

We're currently working through Galatians in our homegroups. For the next quarter, the studies might go something like this:

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12th May - (5) Galatians 3:15-25

26th May - (6) Galatians 3:26-4:20

9th June - (7) Galatians 4:21-31

23rd June - (8) Galatians 5:1-15

7th July – (9) Galatians 5:16-26

21st July – (10) Galatians 6:1-18 & Review

Marc Lloyd

A BBC World Service poll today suggests that four in five people around the world believe that access to the internet is a fundamental right.

What do we mean by "a fundamental right" in that context? It seems quite extraordinary that access to the newfangled interweb should be a fundamental right.

Do we mean hat someone else shouldn't deprive me of the right to free access to the web? Does everyone have that right? Do prisoners?

Or do we mean that someone else ought to do all they can to provide me with the internet?

How would the right to the internet compare to other rights? Say, the right to a fair trial? That's a rather different things, isn't it?

Who gives this right? With respect to whom? Etc.? Etc.Marc Lloyd

Just in case I haven't mentioned it before, here are the Passion For Life Events for Eastbourne. There's a fascinating mix of events with excellent speakers. Hopefully there'll be something of interest for everyone.Marc Lloyd

I noticed a notice on the Community Wise / Old Town Community Church, Eastbourne, notice board round the corner from us today offering Hebrew lessons. Wonder if I should enroll the boy? Or even myself (waste of time, effort, money etc.). Mrs Lloyd, perhaps? It was claimed that these lessons would be useful for Biblical or modern Hebrew. Is that likely? Or maybe we should put the boy's name down at the nearest synagogue?Marc Lloyd

The boy knows that Jesus loves him and died for him because he is sometimes naughty. He knows that Jesus loves Mummy and Daddy and died for them because they are sometimes naughty. He knows that the dog is often naughty. So he would like to know if Jesus died for the dog?

P.S. The dog has not been baptised and is not making a credible profession of faith. We believe in Limited Atonement / Particular Redemption / Effectual Salvation around 'ere.Marc Lloyd

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The communicants are to receive (rather than offer) the consecrated bread and the wine “with thanksgiving”[1] (Eucharist) and it is after the Communion that they ask the Father “mercifully to accept this our sacrifice of thanks and praise.”[2] Again, as with Calvin, this is a non-propitiatory sacrifice. It might be debated whether or not the Supper itself or the elements in it are included. The statement could refer only to the prayer which now expresses praise or to the whole service, or to something in between. If, properly considered, all of life is a sacrifice of thanks and praise to God, it would be bizzaire to think that the Lord’s Supper alone is excluded. Whether or not it is in any sense a special sacrifice of thanks and praise is another question. Perhaps it might be seen as a focal point for offering all of life to God in grateful thanks for all that has been received from him. The believer would be giving back to God what God has given. The Prayer Book and Articles do not decisively adjudicate on such questions.

[1] BCP, Holy Communion, words of administration, p256.

[2] BCP, Holy Communion, p257.

Marc Lloyd

C S Lewis argues that the medieval mental model of the universe was a work of genius comperable to Aquinas' Summa or Dante's Divine Comedy. The medieval synthesis included "the whole organisation of their theology, science and history into a single, complex, harmonious mental model of the universe" (Discarded Image, p11) that would include all truth in a tidy manner. For the medievals, "All the aparent contradictions must be harmonised. A Model must be built which will get everything in without a clash; and it can do this only by becoming intricate, by mediating its unity through a great, and finely ordered multiplicity." (p11) Platonic, Aristotelian, Stoical, Pagan and Christian elements were all included. "Everything links up with everything else; at one, not in a flat equality, but in a hierarchical ladder" (p12) of great beauty.Marc Lloyd

C. S. Lewis (again):

At his most characteristic, medieval man was not a dreamer nor a wanderer [as in Ballads and Romances]. He was an organiser, a codifier, a builder of systems. He wanted 'a place for everything and everything in the right place'. Distinction, definition, tabulation were his delight. Though full of turbulent activities, he was equally full of the impulse to formalise them. War was (in intention) formalised by the art of heraldry and the rules of chivalry; sexual passion (in inetention), by an elaborate code of love. Highly original and soaring philosophical speculation squeezes itself into a rigid dialectical pattern copied from Aristotle. Studies like Law and Moral Theology, which demand the ordering of diverse particulars, especially flourish. Every way in which a poet can write (including some in which he had much better not) is classified in the Arts of Rhetoric. There was nothing which medieval people liked better, or did better, than sorting out and tidying up. Of all our modern inventions I suspect they would most have admired the card index. (Discarded Image, p10)Marc Lloyd

C S Lewis claimed:

Nothing about a literature can be more essential than the language it uses. A language has its own personality; implies an outlook, reveals a mental activity, and has a resonance, not quite the same as those of any other. Not only the vocabulary - heaven can never mean quite the same as ciel - but the very shape of the syntax is sui generis. (Discarded Image, p6)

A language shapes "the tone and rhythm and the very 'feel' of every sentence" (p7).Marc Lloyd

Lewis argued "the overwhelmingly bookish or clerkly character of medieval culture." They loved their authorities, their manuscripts.

Every [medieval] writer, if he possibly can, bases himself on an earlier writer, following an auctour: preferably a Latin one. This is one of the things that differentiate the period almost equally from savagery [with its oral culture] and from our modern civilisation [where knowledge depends, in the last resort, on observation].... But the Middle Ages depend predominantly on books. Though literacy was of course far rarer then than now, reading was in one way a more important ingredient of the total culture. (Discarded Image, p5)

Since Lewis wrote that, books have no doubt seen a greater decline at the expence of TV and the interweb. Knowledge now depends on Google.

They [medievals] are bookish. They are indeed very credulous of books. They find it hard to believe that anything an old auctour has said is simply untrue. (p11)Marc Lloyd

ritual and belief beget and support one another.

A rather obvious thought, perhaps, from C. S. Lewis, The Discarded Image p1Marc Lloyd

C. S. Lewis' very brief Preface in The Discarded Image: An Introduction to Medieval and Renaissance Literature is suggestive.

He complains of a certain kind of scholarship that can tend to lead people out of the texts themselves rather than into them.

There can be a similar problem with commentaries, theological works, Bible reading notes and sermons. The aim must be to open up the text and let it speak.

Lewis warns that we must not be like a traveler who is so absorbed with the map that he fails to enjoy the scenery before him. In other words, the text itself must be primary: it is the goal, the destination, the real object of attention. Any other helps should be just that: helps, not ends in themselves. We do not want to stumble into lamp-posts because our noses are stuck in some A to Z.

Yet, Lewis suggest, there can be usefulness in consulting a map or guidebook before a journey. It may lead us to admire and appreciate the landscape more easily or fully and we may notice some prospects that we might have ignored if we simply followed our noses.

If we tend to consult a commentary only when we come to an apparent problem, we may not notice depths in that which is deceptively simple.Marc Lloyd

Randall J. Pederson:

In 1643, it [The Long Parliament] gathered a company of theologians to propose reforms for the Church of Engalnd. Known as the Westminster Assembly because it met in Westminster Abbey over the next decade, this group drafted three major documents, The Larger and Shorter Catechisms, Westminster Confession, and Directory of Public Worship. While predominantly Presbyterian, the Assembly did allow Erastians, Episcopalians, and Independents to voice their opinions. Its final documents stand as a synthesis of British Puritan theology.

from the Introduction to Day by Day with the English Puritans (Hendrickson, 2004) p2Marc Lloyd

Rev'd Prof James I. Packer:

Historically, the influence of the English Puritans extended over a century and a half, approximately 1560 - 1710. Publicly and politically they campaigned for many reforms in church and state, and ended up losing every battle they fought. During that time, however, by preaching, teaching, personal lifestyle and patience under persecution, they crystalized and communicated a glorious ideal of heart-holiness expressed in conscientious, well-ordered, doxological behavior - the authentic biblical ideal of a godly life, which in due course became basic to the Great Awakening and to Britain's Evangelical Revival. Clear-headed about biblical authority, justification by faith, and the covenantal framework of God's grace, they were equally clear on the realities of the Christian life - communion with the triune God, biblical morality, and the pilgrim perspective. In spiritually decadent days like ours they can help us to recover the wisdom and power of this ideal, as we all surely need to do.

Foreword to Day By Day with the English Puritans: Selected Readings for Daily Reflection compiled and edited by Randall J. Pederson (Hendrickson, 2004) - which the Vicar kindly gave me for Christmas. The Puritans may not have approved, of course! :)Marc Lloyd

An old story about Abraham Lincoln and a girl at the slave market.Marc Lloyd

In John chapter 8:

The Father and the Son
Satan and his children
Abraham and his true spiritual children

Who do you think you are?Marc Lloyd

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John Stott quoting Peter Marshall who as the chaplain to the United States Senate once opened a session by praying: teach us to see that,

Liberty is not the right to do as I please

but the liberty to be pleased to do what is right

From a talk available on the All Souls Langham Place website (1 Jan 1971 Freedom from the slavery of self John 8:31-36)

Marc Lloyd

From this aspect, therefore, the whole of economics can be reduced to a single lesson, and that lesson can be reduced to a single sentence. The act of economics consists in looking not merely at the immediate but at the longer effects of any act or policy; it consists in tracing the consequences of that policy not only for one group but for all groups.

Henry Hazlitt, Economics in One Lesson (p17). You can read ch 1 using Amazon UK's Look Inside thingy.

Rev'd Tim Ambrose has been blogging his way through Hazlitt from time to time.Marc Lloyd