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Introduction: A Call to Wise and Compassionate Leadership

Charles C. Manz Berrett-Koehler Publishers ePub

When you are called upon to lead, in any capacity, are you effective? Is your leadership ethical and just? Are you able to provide positive influence for others that benefits them as well as the end that is being served?

Now let’s go even deeper. Are you able to lead yourself effectively? Do you serve as an ethical, moral, effective example for others? Do you lead with humility? Do you lead with compassion? Have you mastered the arts of forgiveness and service? Can you be like a child when that is required? Do you understand and put into practice the Golden Rule? Do you know the secret of mustard seed power?

There is a powerful and informative literature dating back hundreds of years that addresses historical thinking on wisdom. It is especially centered on the writings and teachings of mostly ancient, and usually religious, leaders. A number of historical leaders and thinkers have achieved a special level of greatness and wisdom. King Solomon, Moses, Confucius, Lao Tzu, Buddha, Gandhi, Muhammad, and many others have struck a chord with multitudes in an unusually powerful way. As our contemporary knowledge continues to expand dramatically, it would be a grave mistake to forget the vast wisdom of such key historical figures.

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35. Wasn't the Bible Written by Mere Men?

Ken Ham Master Books ePub

35

Wasn’t the Bible Written by Mere Men?

Bodie Hodge

All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work (2 Timothy 3:1617).

A Bigger Problem than You Might Think

It truly is a secular age. I had the opportunity to speak to a student-led club at a government school a couple of years ago. At the end of the lecture, I began answering questions the students had. Even though there was a very negative tone coming from many of the questioners, I remained courteous in each response.

Most of the questions were common ones and fairly easy to answer. The questions began with issues related to the creation-evolution debate, such as dinosaurs and radiometric dating. After those were answered, the questions became more impassioned and were directed toward God and the Bible, such as "Who created God?" and "Isn’t the Bible full of contradictions?" At the end, one statement came up that I didn’t get to respond to. The bell rang and out they ran. I really wish they had brought this up sooner so I could have responded to the claim that the Bible was written by mere men. We were getting closer to the heart of the issue.

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MATTHEW OR STANLEY? PICK ONE

Pro Ecclesia Rowman & Littlefield Publishers ePub

Luke Timothy Johnson

Perhaps the worst among the many sins committed by modern critical scholarship on the Bible is to have so eliminated a concern for theology as to encourage the emergence of a species of theological commentary on the Bible that eliminates any concern for critical scholarship.

That contemporary biblical commentaries—with very few exceptions—lack anything recognizable as theological sensibility is not difficult to demonstrate. The significance of the biblical text regularly gets buried beneath a mound of linguistic, literary, and historical information while the excavation of meaning is meager and rare. It is also not difficult to appreciate the impulse that gave rise to the Brazos Theological Commentary on the Bible: if those identifying themselves as “historical-critical scholars” provide nothing but historical information, then surely we must turn to those calling themselves “theologians” to gain insight into Scripture’s deepest meaning.

As of this writing, the series is in its infancy. But on the basis of my reading of Jaroslav Pelikan’s volume on Acts and Stanley Hauerwas’s volume on Matthew, I fear that the theologians may turn out to be no less guilty than the historians of making the living voice of Scripture disappear beneath their own preoccupations. Pelikan, without peer as a historian of theology and notable as a Lutheran theologian who had embraced Orthodoxy, wrote a commentary that used the Acts narrative mainly as a framework for a series of essays on “theological topics,” and paid no attention to Luke’s own theological voice.

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REVIEW ESSAY

Pro Ecclesia Rowman & Littlefield Publishers ePub

BUT WILL IT PREACH? ENGAGING FLEMING RUTLEDGE’S THE CRUCIFIXION

David Widdicombe

Fleming Rutledge

The Crucifixion: Understanding the Death of Jesus Christ (Grand Rapids, MI: Eerdmans, 2015)1

Yes! Doctrine preaches. Anyone who has heard Fleming Rutledge expound a biblical text knows that this is true. But which doctrine exactly and how exactly does it preach? Here is the answer in a work of wide-ranging scholarship and staggering authorial stamina. As Luther said, the preacher must know his doctrine and should teach it systematically. This book is a gold mine for preachers who take Luther’s advice seriously. Everywhere in this text we see the discipline involved in setting out an argument that intends to summarize, systematically arrange, and even point beyond everything the church has so far taught about the death of Christ. The argument is objective, intensely biblical and, nothing if not thorough, the prose cool and clear. The detail necessitates slow reading, yet it reads like the hardening lava flow from a volcano of Christian imagination that never sleeps. The doctrine preaches with power because, in Fleming Rutledge’s opinion, it is the preaching. The Christian doctrine of the atonement, or better, the narrative of the crucifixion in all its horror, is the truth about the world’s salvation, and truth matters because the fate of humanity matters—the truth speaks for itself.

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Conclusion: Beginnings of a New Subculture

Juan Francisco Martinez University of North Texas Press PDF

146

Sea la Luz

itage. Nonetheless, Mexican American Protestants in the United

States were becoming a new subculture in the Borderlands of the Southwest.

The migrating patterns created by the new socio-economic order created a migrating faith among Mexican American

Protestants. On the one hand, migration from Mexico brought

Mexican Protestants into the existing communities of the

Southwest. But on the other hand, Mexican American migrants also took their faith with them. New congregations throughout the Southwest were started when Mexican American Protestants established themselves in new areas.

Pastors and leaders also migrated with the people. Throughout the first half of the twentieth century, people who had been formed in these nineteenth-century congregations pastored Mexican American Protestant churches in the Southwest. Another type of migration happened after the beginning of the Pentecostal movement. Many of the early Mexican American pastors in Pentecostal churches were former Methodist or Presbyterian pastors that converted to Pentecostalism. And they continued migrating with their people who often also became Pentecostals.

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