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Eschatology and Proclamation

9/13/2017

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Long, Thomas G. Preaching from Memory to Hope. Louisville: Westminster John Knox Press, 2009. Kindle Electronic Edition.
Chapter 5, “Preaching in the Future-Perfect Tense: Eschatology and Proclamation” pp. 111-132.

Long compares much preaching to polls that show people as “undecided.” The pulpit tends to be silent about challenging issues (Long 2009,111). This is surprising due to the recently common preaching of repentance, sin, and judgment (Long 2009, 112).

After explaining some of the postmillennial eschatology of the 19th century (Long 2009, 113), Long explains the attractiveness of the view, “that it generated a kinder and gentler eschatology than the alternative: premillennialism. Premillennialists, who barked their fearful theology mainly from the fringes, held to a Halloween-nightmare view of the end of time” (Long 2009, 115). The doctrines and fervore were dependent on the authority of Scripture, the exceptionalism of Christianity, and a view of humans as superior, all of which was challenged in the 19th century (Long 2009, 115). This may well have led to a silence from the pulpit. The message turned from a biblical eschatology to a message of progress (Long 2009, 117). The message of progress as savior effectively removes God from our categories (Long 2009, 118). Long goes on to illustrate the futility with no eschatological promise as illustrated in modern literature and film.

In sum, Long identifies “three characteristics of eschatological preaching” (Long 2009, 125). It participates in God’s present and future promise. It affirms a God-given shape to life (Long 2009, 126). Finally, eschatology pertains to the present and the future hope grasped right now (Long 2009, 129).

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Preaching as a Corrective to Gnosticism

9/6/2017

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Long, Thomas G. Preaching from Memory to Hope. Louisville: Westminster John Knox Press, 2009. Kindle Electronic Edition.
Chapter 4, “Meeting Marcus Borg Again for the First Time” pp. 79-110.

Long opens this fourth chapter with a suggestion that the chief danger to faith is thinking that God can be adequately known (Long 2009, 79). Especially in the more individually mediated religious groups we find people looking for the real free soul within (Long 2009, 79). On the contrary, the New Testament regularly relates the inward life to the external work of God’s redemption Long 2009, 80). Long adapts the ideas of Cyril O’Regan to consider conditions that make the ideological shift possible. His seven conditions can be summarized by saying that Christianity is perceived as being a valuable but failed project in need of revision to make it more deeply spiritual (Long 2009, 82).

To search out these conditions in liberal Christianity Long visits the work of scholar Marcus Borg (Long 2009, 83). “If we can understand Borg, the way he thinks and why his approach to the Christian faith is so compelling to many people, then we can better understand the hungers, questions, and yearnings of these bright and motivated Christians who have the nasty suspicion that the church has not been telling them the whole truth and that the gospel we have been preaching is shallow and unsatisfying” (Long 2009, 85). Borg meets all the conditions leading to the gnostic views. Long considers that the controversy is more complicated, as there are actually elements of liberalism, gnosticism, and orthodoxy in play (Long 2009, 88). Borg may well be found playing on each field (Long 2009, 89). To identify Borg’s place, Long evaluates him through four themes of gnostic tendencies, detailed in chapter three (Long 2009, 90).

The first theme says knowledge is the savior (Long 2009, 90). Borg, with many others, has reconstructed Jesus as a wise teacher who instructs us in our relationship with God (Log 2009, 94). The second theme is a focus on the inner self (Long 2009, 94). Borg would regard the Fall as a loss of divine consciousness rather than an entrance into sin (Long 2009, 94). Third, there is a devaluing of embodiment (Long 2009, 94). Borg places a spiritual reality above physical reality (Long 2009, 95). Long describes this concept in some detail. Finally, there is an emphasis on the present, not hope for the final consummation of history (Long 2009, 103). Borg finds a Jesus who does not view himself as the Messiah or at all related in the end of the world (Long 2009, 103). Long points out in this context that reconstruction of “the historical Jesus has almost inevitably led to self-projection” (Long 2009, 105).

Long finally pulls the chapter back to the topic of preaching to the neo-gnostics in the pews (Long 2009, 106). It is important that we remember that a search for wisdom is good. However, the biblical faith is built on God’s acts outside of us (Long 2009, 107).

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Gnostic Thought in Preaching

8/30/2017

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Long, Thomas G. Preaching from Memory to Hope. Louisville: Westminster John Knox Press, 2009. Kindle Electronic Edition.
Chapter 3, “Nasty Suspicions, Conspiracy Theories, and the Return of Gnosticism” pp. 55-78.

In recent years detractors of historic Christianity have gained ground. Long observes that doubts about the reality of Christianity are appearing among the faithful churchgoing people (Long 2009, 55). The man in the pew is more likely now to question the presuppositions of the faith than in prior generations (Long 2009, 56). Long’s description of the questioning seems to presuppose an acceptance of higher critical methods, as he illustrates on pp. 56-57. One common way of answering these questions is to assume some sort of conspiracy in which powerful people suppressed information so as to create a credible story (Long 2009, 58). Long addresses some of the popular conspiracy theories briefly before dismissing them. A second way of answering questions is to fall into a self-mediated alternative spirituality which embraces challenges and contradictions (Long 2009, 61). An unfortunate but likely accurate observation is that pastors are ill-equipped to help their parishoners find the historic Gospel strength which applies to their everyday lives (Long 2009, 62).

Long moves on to analyze the new spirituality as a modern move toward Gnostic thought (Long 2009, 64). Though it is not the same as the Gnostic thought of long ago, there are similar tendencies toward some special secret knowledge and enlightenment (Long 2009, 65). Long, however, observes that the term is both overused and inflammatory (Long 2009, 66). The Bible certainly has knowledge and many clear answers. Yet there is understanding which defies our understanding (Long 2009, 67). Long suggests two ways to view the early Gnostics which may help us analyze our gnostic impulse. First, we may consider the Gnostics as people whose views were valid but who were rejected (Long 2009, 68). This leads us down the path of Pagels and Ehrman, who deny the truth of historic orthodoxy. Alternatively, we can consider that the Gnostics really did attempt to understand Jesus but failed in the animated engagement with biblical doful practice (Long 2009, 70). The views did not hold up and the documents were gradually discarded.

Long concludes the chapter by unpacking four themes in the gnostic teaching. First, “humanity is ‘saved’ by gnosis” (Long 2009, 72). Second, it devalues the bodily and incarnate (Long 2009, 72). Third, there is a strong focus on the inner life as what truly matters (Long 2009, 74). Finally, there is a strong emphasis on present spirituality as opposed to God’s plan for eternity (Long 2009, 76).

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God Talk or Substance?

8/23/2017

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Long, Thomas G. Preaching from Memory to Hope. Louisville: Westminster John Knox Press, 2009. Kindle Electronic Edition.
Chapter 2, “No News Is Bad News: God in the Present Tense” pp. 27-54.

Long begins this chapter with a narrative of Martin Luther’s first consecration of the Mass. He had a moment of fear as he considered the gravity of addressing God (Long 2009, 28). Long continues to observe that while some try to psychologize experiences, Luther’s habit of viewing life through a theological lens may be preferable (Long 2009, 30). Our culture, on the other hand, tends to push spiritual matters to the side (Long 2009, 31). Christianity does not allow that practice.

Long questions whether Christian preachers have lost this language as they have tried to communicate in too many ways (Long 2009, 32). Long asserts, “Yes, there is plenty of God-talk and religious chatter in the pulpit today, but what seems absent is the vibrant sense of the living divine reality, the holy presence that almost sent Luther fleeing from the chancel” (Long 2009, 34). What has replaced this powerful experience is helpful advice (Long 2009, 37). Yet often this wisdom is devoid of the great theological power. Long contrasts this with the preaching of Augustine (Long 2009, 39).

Long wishes “for preaching today to gain a deeper participation in the eventfulness of God” (Long 2009, 41). This may come about in part as pastors trust that God will speak through them. The challenge remaining is that in the act of preaching the pastor, a mere human, deals with God’s powerful word (Long 2009, 42). Making the connection between God’s Word and His people remains a challenge in every age (Long 2009, 44).

Long discusses this concept in the work of Paul Ricoeur, who creates a conversation between Aristotle and Augustine. The nature of literature is changing discord into concord through imitation of human words and deeds (Long 2009, 45. The sermon starts with fragments of life in words (Long 2009, 46). The biblical text is brought up and interacts with those pieces of life. Much preaching stops there. Yet Long, with Ricoeur, says the process is not complete until the hearer interacts with this new proposed order and refigures his own world in some way. This brings the text fully to life (Long 2009, 48). Long proposes this as a means of exegesis (Long 2009, 49). He illustrates attempts to bring the text into contact with life and thus life into contact with biblical text (Long 2009, 50).

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Preaching to teach? Preaching to inspire?

8/16/2017

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Long, Thomas G. Preaching from Memory to Hope. Louisville: Westminster John Knox Press, 2009. Kindle Electronic Edition.
Chapter 1, “A Likely Story: The Perils and Power of Narrative in Preaching” pp. 1-26.

Long begins with an illustration of a narrative sermon which failed to speak to his students of preaching (Long 2009, 1). This style of preaching, common for the past fifty years, may not be reaching modern audiences. Narrative preaching, centered around stories, replaced more didactic preaching in the 1950s (Long 2009, 2). The move largely emphasized drawing a congregation’s intuition into the sermon, as opposed to presenting a logical argument (Long 2009, 3). Citing Augustine, who depended on Cicero for the idea, Long urges a threefold purpose of a sermon: teaching, delighting, and persuading (Long 209, 5).

This move from didactic to narrative preaching has happened before, briefly in the early nineteenth century, then in the late nineteenth century (Long 2009, 6). Resistance to narrative preaching as too self-mediated always existed in conservative groups, but has now moved to more centrist groups (Long 2009, 9). The narrative sermons work best where there is an existing biblical culture, which may currently be lacking.

Long considers the work of Galen Shawson, a British philosopher, who concludes that while some people work well within a narrative framework, others do not (Long 2009, 10). Though the Bible communicates largely through narrative, stories, some people conceive of life in non-narrative ways (Long 2009, 11).

Long notes there is a continuum in preaching. Many preachers use narrative sermons which walk through a logical argument, while others use diachronic sermons in which the points can stand alone as narratives (Long 2009, 14).

Long brings two conclusions from his analysis. “First, we no longer live in a sleeping Christendom waiting only to be aroused and delighted by evocative stories” (Long 2009, 18). “But second, in the light of the vigorous critique of the sloppier kinds of narrative preaching, preachers do not need to abandon storytelling but to get theologically smarter and more ethically discerning in its practice” (Long 2009, 18). There are then four purposes for the use of narrative. First, it helps listeners make sense of doctrine in their lives (Long 2009, 18). Second, it helps the congregation form an identity around a unified message (Long 2009, 20). Third, it provides a means for remembering those who would otherwise be forgotten (Long 2009, 21). Finally, it may be used to draw people to Christ (Long 2009, 22).

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    About Throwing Inkwells

    When Martin Luther was dealing with struggles in his life he once saw what appeared to be an angelic being. Not trusting that he was going to be informed by someone other than the God revealed in Scripture, he took the appearance to be untrustworthy and hurled his inkwell at it. The chipped place in the plaster wall is still visible at the Wartburg Castle, though apparently the ink stain on the wall has been refreshed periodically by the caretaker.

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