Class discussion

Self image discussion from sermon, applies to a western affluent context.

Strong emphasis on self improvement and licovng out your gift.

Dominees did all the work, cong members were not involved. Missed silence in the service.

Informal conversational style of preaching.

Affirmed the vision of the church. Sunday is a flowing out of this vision.

Sent from iPhone

Links to the lectures

Dispatches from the Front Line - Reporting from the NT Wright Conference at Wheaton

Polyvalent apocalyptic?

We are creatures - yet heaven and earth "are not so far from each other"

God intends to unite earth to heaven.  That there shall be a renewed heavens and earth.

Psalm 122 - that there are thrones of judgement.

Dispatches from the Front Line - Reporting from the NT Wright Conference at Wheaton

Did St Paul go to heaven when he died?  Lecture by Markus Bockmuehl

This lecture raises the discussion about the traditional Christian eschatological belief about life after death - explicit in Surprised by Hope, and also touched on in Resurrection and the Son of God.

The Bodily resurrection of Jesus is the most fundamental element of Christian faith - "early Christianity was a resurrection movement" - NTW.  

Traditional Christianity is fundamentally at odds with the idea of resurrection for believers - biblical eschatology involves the resurrection of the body and God's return to Zion, in Jesus coming to God on earth.  

But how did Paul envisage this?  Did Paul change his mind and views on this?  Paul's view changes markedly in second Corinthians that he would get to see the Parousia.  How did Paul's surprisingly complex 'life after death' passages work on his readers?  2 Cor 4 and Eph 1, Wright sees as this as 'restful bliss' only.

2 Cor 5:1,6-8.  The use of the word 'heaven' does not do justice to the Hope we are meant to have.    So what did Paul really say?

• Rom 8; 1 Cor 15 etc.  Paul describes the Parousia as the time when the resurrection will take place.  Thos still alive at the time will be transformed.  1 Thes 4:14-17 seems to be problematic amongst the literal types - esp the Biblo Sci-Fi 'Left Behind' series.
• Wright calls this interpretation abusive and Gnostic.  If we read the Pauline part in light of the Pauline whole, we get to see the two-stage view of temporary rest and final resurrection.
• Paul's view on the afterlife - it is in the contested letters of Paul, we see even greater interest in the sense of the 'heavenly' afterlife.
• Col 3:1-4 and Eph 2:5-6 - Seems to be Paul's final view of 'heaven'.  What would this have meant for the early Christian readers?  Origen sees an abiding and future reality; Didymus speaks of the two different houses.  In other words, the resurrection body is seen as a key part of orthodox Christianity.
• For the early church fathers, there was never a belief in the disaggregation of the resurrection of the body.  When hopes surface for an earthly location of millennial hope.  
• Scholars have arrived at surprisingly different conclusions in Paul’s post mortem hopes.  Most early scholars agree
• NT’s view is that eschatological hope exists on earth, without the destruction of the space-time universe, but instead sees the key as the healing of this.
• The use of the word ‘heaven’ does not do justice to the Christian hope. 
• So, did St Paul go to heaven when he died?  Tom would say no, while Markus would say yes.  Markus ends by suggesting that Paul would probably go along happily with what NT affirms, but less so than what he denies.

Update on the past few months

Hi everyone,

Sorry that I have been so quiet over the past few months.  Things have been busy, as they have been for everyone I'm sure.

I am going to update you on a few of my current thoughts:

1) Spiritual Disciplines:

I preached a sermon on Spiritual Disciplines this morning, using Prezi the PowerPoint killer.  Feel free to browse it at: http://prezi.com/qvf0ycgkcn_1/

I am convinced that the vast tradition of the early church's experience and practice of the craft of Spiritual Disciplines holds the key to a deeper, more rounded, more socially congruent corporate community.  My comments are: "Spiritual Disciplines are the tools whereby are inner worlds are settled, quietened, healed and ordered by God, so that our outer worlds can take shape and congruency.  And shaped and congruent outer worlds, like individual birds flying in formation, become how we act out our corporate calling".  If you would like the full sermon, please mail me.


I would like Melville Junction to take this journey with me, and so intend to arrange a retreat with the Jesuit Institute in Johannesburg (http://www.jesuitinstitute.org.za/en) as well as a shorter day-long event at Brenthurst Gardens (http://www.brenthurstgardens.co.za/welcome.php?section=walksandactivities).  Again, if interested, please let me know.

2) Topics for the SA church to get its teeth into:

I have a high view of the local church, perhaps a bit too high, given that many have not had the most pleasant church-type experiences.  But I do believe that the local church is the best vehicle for putting flesh onto the bones of God's redemptive plan of putting the world to rights.  I have been trying to put a series of booklets together, in conjunction with MJ's resident Theologian-in-the-House, Paul Warby, which we intend will be used to spark the imagination of the SA church.

The topics we are tackling are shown in the attached mindmap below.  We hope to introduce a fresh angle into these debates, going beyond the stale old 'social gospel vs spiritual gospel' narrative, often disguised as a thin 'faith vs works' or 'grace vs law' argument.  To steal a quote from Rob Bell, when it comes to such reformationist dichotomies (which we import into scripture), the right answer is 'group hug'.  Let's please all move on...

So, the topics at hand are (please right-click, save it, and zoom in on it):

3) The environment

With Copenhagen behind us, unsurprisingly nothing too noteworthy has been achieved.  The Economist summarised the choices the world is facing (in the light of clear lack of scientific consensus following the leaked East Anglia emails) as a decision whether to devote 1% - 2% of GDP to mitigate climate change over the next 41 years (i.e. until 2050) (in the same manner you purchase insurance hoping to never have to use it); or of course, to do nothing and take the chance that catastrophic environmental changes take place... leaving well, the world as we can probably never imagine it.

I opt for the first option.  To this end, I have changed by fuel guzzling Merc C280 for a Golf 1.9 TDi (to much scorn in the executive parking lot), and make every effort to use my Eezi Bike (the electrical wonder which in a promotional venture, managed 3000 km in Namibia for the total cost of R15) to commute the 20km round trip between home and work.

I'm no eco saint, but surely this has to help, even if it simply changes our awareness of our consumption patterns; and the bad habits we generally have.  Next stop: solar heating and rain water harvesting for the Briggsies, followed by less flying.

4) 2010 and beyond

The best thing about 2009, from a work point of view, is that it is almost over.  While much corporate unpleasantness has passed, the experience has provided all of us with a chance to deconstruct the corporate narratives of life-sacrificing work practices, excessive and unchecked consumption, and a belief that 'this is all there is too it'.  May we bank these lessons and never forget them.

So to 2010.  Let's grab it with all the gusto we can muster.  The Briggsies will be in Seattle for most of June 2010, so if anyone wants to rent a house in Parkview... ;-)

Sustainability in a post-everything world

I have come across an excellent article in the September 2009 Harvard Business Review, by Yale School of Forestry and Environmental studies, Professor James Gustave Speth, entitled ' Doing Business in a Post growth Society' (http://hbr.harvardbusiness.org/2009/09/doing-business-in-a-postgrowth-society/ar/1).




"It challenges the popular notion that economic growth is never ending, and that good business requires this growth to always be taking place.



Just as unlimited population expansion is untenable, so is unlimited GDP growth. Yet the open-ended commitment to economic growth persists, and it is now creating more problems than it is solving. It undermines jobs, communities, the environment, a sense of place and continuity, and even mental health. It fuels a ruthless international search for energy and other resources, and it rests on a consumerism that is manufactured by marketers and failing to meet the deepest human needs."



How many more laptops, cellphones and new cars can our planet sustain? How many more dot com fantasies, telco start-ups and low cost airlines can our planet sustain? How many more global rugby tours by beer swilling paunchy managers? How many contrived BEE deals leading to uber conspicuous consumption and zero social good?



I don't have the answers, but at least we are starting to ask the right kind of questions, and questioning the narrative of ever sustainable growth at the expense of everything we hold to be important.

Why Prof Jansen is correct in forgiving the Reitz Four

South Africa continues to look for lightning rods for its national collective zeitgeist, laden with its unhappiness, anger and the stresses of change, so that it can be unleashed like a three pm Johannesburg summer thunderstorm bolt of lightning. So it really shouldn't surprise anyone that Prof Jansen, the Vice Chancellor of the University of the Free State, has confronted the acceptable narrative of punishment and retribution by offering forgiveness to the Reitz Four, and is now paying the personal and political price for his actions.



That the making of the Reitz hostel video was despicable is not even up for debate. That it symbolized the worst of our country's chauvinist white male culture, prolific in institutions across the language and class spectrum (from waspy boarding schools to working class army barracks) is not up for debate. That it is symbolic of the transformation challenges in South African higher education, is a given.



That it goes against our state sanctioned national meta-narrative is not up for debate either, unfortunately. And it is this fact which has caused the backlash and outcry which has exploded in Prof Jansen's lap. Forgiveness has never been popular, particularly when it is costly and requires us to review our own agendas, and perhaps to change our own hearts.



Prof Jansen has challenged the national meta-narrative, that unconcious story running in our collective head, which tells us that it is more than fair to punish transgressors of the race equation. This state sanctioned mythology is close to a Caesarean myth, and Prof Jansen has dared challenge it. I don't profess to know the man, but the comments I've read indicate a deep sense of self awareness, and a self-professed brokenness with the resultant response of 'communing with the Divine'. Sounds like he has wrestled with his own demons before...



Good for you. Prof Jansen! Putting things to rights requires sacrifice, especially when you counter Caesar's narratives. Forgiveness is costly.  I stand by you.