Shepherd of Israel, listen, you who lead Joseph like a flock; enthroned on the cherubs, shine on Ephraim, Benjamin and Manasseh; rouse your strength, come to us and save us! Yahweh Sabaoth, bring us back, let your face smile on us and we shall be safe. Yahweh Sabaoth, how much longer will you smoulder at your people’s prayer? Having fed us on the bread of tears, having made us drink them in such measure, you now let our neighbours quarrel over us and our enemies deride us. Yahweh Sabaoth, bring us back, let your face smile on us and we shall be safe. There was a vine? you uprooted it from Egypt; to plant it, you drove out other nations, you cleared a space where it could grow, it took root and filled the whole country. It covered the mountains with its shade, the cedars of God with its branches, its tendrils extended to the sea, its offshoots all the way to the river. Why have you destroyed its fences? Now anyone can go and steal its grapes, the forest boar can ravage it and wild animals eat it. Please, Yahweh Sabaoth, relent! Look down from heaven, look at this vine, visit it, protect what your own right hand has planted. They threw it on the fire like dung, but one look of reproof from you and they will be doomed. May your hand protect the man at your right, the son of man who has been authorised by you. We shall never turn from you again; our life renewed, we shall invoke your name, Yahweh Sabaoth, bring us back, let your face smile on us and we shall be safe. (Psalm 80, Jerusalem Bible)
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Towards the end of episode 95 of Analog(ue) Casey and Myke give each other’s iOS home screens a review. In that spirit, I thought it would be fun to go through the icons on my home screen giving an explanation for each one.
Honestly, I’m not entirely certain why this is still here. Prior to getting my beloved Pebble Time my phone was my alarm clock so this app was critical to my daily life. For the last year and a half, however, I’ve only used it a handful of times when I’ve forgotten to charge my watch. Todo: Replace this prime spot with something else.
Read more...In chapter two of The Formation of Christian Understanding Charles Wood takes on the task of defining exactly what the goal of Christian interpretation of the Bible should be. At the core of Wood’s understanding is a hermeneutical approach centered around a God who actively seeks deep relationship with his creation and a community of believers doing theology together. Though I see need to nuance some of Wood’s main points, his goal of focusing Christian interpretation of Scripture around coming to better know God and applying this knowledge as a theological collective are affirmed by Anglican doctrinal standards and more than applicable to the daily lives of Christians within the Anglican Communion. Wood does theology from within the Methodist tradition. Though I am Anglican, I too, pull from the Wesleyan tradition as I do theology. As the progenitor of the Methodist movements, Wesleyan theology — at its core bounds — fits neatly within the broad theological tent that is Anglicanism. Affirming the 39 Articles of Religion of the Church of England, the Book of Common Prayer of 1662, and the Chicago-Lambeth Quadrilateral of 1888 among other doctrinal standards, I can also pull from the theological thoughts of Wesleyan theologians. As I look at chapter two of Wood’s Formation I will pull from my Anglican standards of doctrine and Wesleyan-Anglican theology to show where my community agrees with Wood’s direction and where we offer critique or different insights.
Read more..."I am the Lord your God, […] you shall have no other gods before me. 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 […]" Exodus 20:2-5a ESV
The election of Donald Trump as president of the United States' federal government has already caused many millions of words to be written in blogs, Tweets, postings, newspapers, texts, and all the various other means of communication of our modern world. I'm hesitant to add my words to the fray, but I've observed things over the last several days that I feel must be spoken to.
Read more...My post-Mormon experience has been much easier than most. My transition out of the Mormon faith and into orthodox Christianity, unlike many, saw no family conflict and no lost relationships. By God’s immeasurable grace, I left the Mormon church with no external negative consequences to speak of.
My status as a post-Mormon has been a personal struggle of healing and theological recentering. Though less frequent in the last while, I am still hit with moments where I realize my otherness in a Christian context. There are still to this day times where the guilt and worthlessness of my Mormon youth come to the forefront. God, however, is always merciful and continually heals my wounds. In so many ways he has used my past as a benefit to my Christian ministry. My Mormon background has allowed me to see the church and the faith as an outsider. It has helped me better explain and proclaim the gospel because I can see things someone with only a Christian past to draw from cannot.
Read more...This semester marks the beginning of my third year at Vanderbilt Divinity School. It also marks a return to a required MDiv course after two semesters of Ph.D. level seminars. As I am once again confronted with future social organizers, ministers, and other religious leaders who seem to default to contrarian heterodoxy I have found myself taking a step back to reflect on where I’m at theologically. Has Vanderbilt Divinity changed me and — as this is most likely true — has it changed me for the better?
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