Stephen W. Hiemstra's Blog, page 111

Ehre Deine Eltern (Fünftes Gebot)

By Stephen W. Hiemstra

Du sollst deinen Vater und deine Mutter ehren, wie dir der HERR, dein Gott, geboten hat, auf dass du lange lebest und dir’s wohlgehe in dem Lande, das dir der HERR, dein Gott, geben wird. (Deut 5:16)⁠1

Wen ehrst du? Wen ehrst du am meisten? 

Als postmoderne Amerikaner lieben wir die Sprache der individuellen Autonomie und Freiheit. Unsere Gesetze schränken die Rechte fast aller Autoritätspersonen ein—Eltern, Lehrer, Vorgesetzte, Polizisten, Politiker, sogar Pastoren.

Die Ehrerbietung der Eltern und der allgemeine Gebrauch der Vater-Sohn-Sprache der Bibel waren im Alten Orient eine gängige Terminologie. Als Ebenbild Gottes geschaffen zu sein, bedeutet zum Beispiel eine Vater-Sohn-(oder Vater-Tochter) Beziehung, die auch auftritt, wenn Adam Seth nach seinem Ebenbild zeugt. (Gen 1:27, 5:3; Kline 2006, 62) Es kommt auch im Herrns Gebet zum Beispiel in der Satz vor: “Dein Wille geschehe wie im Himmel so auf Erden.” (Matt 6:10) So wie wir Gott als unseren Vater ehren sollten, sollten Kinder ihre Eltern ehren.

Der Apostel Paulus beschrieb das fünfte Gebot als das einzige, das eine Verheißung enthält: “auf dass du lange lebest und dir’s wohlgehe in dem Lande, das dir der HERR, dein Gott, geben wird.” (Deut 5:16; Eph 6:2–3) Dieses Versprechen impliziert, dass wir selbst nicht immer wissen, was das Beste für uns ist.

Der Apostel Paulus hat die Hierarchie neu definiert. Er schrieb: Kinder gehorchen deinen Eltern; Eltern ärgern deine Kinder nicht. Ebenso definierte er andere Beziehungen neu. Ehefrauen respektieren deine Ehemänner; Ehemänner lieben deine Frauen wie dich selbst. Sklaven respektieren deine Herren; Meister behandeln deine Sklaven als Familie (Eph 6:1–9). Paulus verlangte später von Ältesten in der Gemeinde, diese neuen Beziehungen zu manifestieren (1 Tim 3:4). Das Prinzip hier ist: “Alles, was ihr tut, das tut von Herzen als dem Herrn und nicht den Menschen.” (Col 3:23)

Wenn Christus der Herr unseres Lebens ist, bekommt die Hierarchie eine neue Bedeutung. Zweiseitige weltliche Beziehungen werden unter Gott in dreiseitige Beziehungen umgewandelt: jede Beziehung besteht aus dir, mir und Gott. Die Ehe verwandelt sich von einem Vertrag (Zweiwege) in einen Bund (Dreiwege). Beziehungen morphen von sozialen Transaktionen in Gelegenheiten, die Liebe Christi füreinander zu zeigen.

Jesus sagt: “Siehe, ich mache alles neu!” (Rev 21:5)  Verwandelte Beziehungen ermöglichen es dem Reich Gottes, hier und jetzt in eine gefallene Welt einzubrechen.

Verweise

1 Auch: Exod 20:12; Matt 15:4; Mark 7:10.

Ehre Deine Eltern (Fünftes Gebot)
Also see:
Preface to A Christian Guide to Spirituality
Other ways to engage online:



Author site: http://www.StephenWHiemstra.net
Purchase Book: http://www.T2Pneuma.com





Mitteilungsblatt:  http://bit.ly/Bug_Begone

The post Ehre Deine Eltern (Fünftes Gebot) appeared first on T2Pneuma.net.

Webb: Analyzing Culture

William J. Webb.  2001.  Slaves, Women and Homosexuals:  Exploring the Hermaneutics of Cultural Analysis.  Colorado Springs:  IVP Academic [1].

Review by Stephen W. Hiemstra

Toxic waste is a term once used in Washington to describe issues that could not be openly discussed without tainting the person discussing them.  High on the list of such issues were race, gender, and sexuality.  Hopefully, it is now possible to engage in reasoned conversation about these issues.  William Webb’s book Slaves, Women and Homosexuals:  Exploring the Hermaneutics of Cultural Analysis clearly attempts to begin that conversation.

Introduction

Webb begins with a question and an answer.  The question is:  So how does a Christian respond to cultural change?  His answer is:  It is necessary for Christians to challenge their culture where it departs from kingdom values;  it is equally necessary for them to identify with their culture on all other matters (22).  The tough part arises in distinguishing:  between kingdom values and cultural values within the biblical text (23).   This is what Webb sees as the interpretative (hermaneutical) task.

Webb applies his hermaneutical framework primarily to 3 issues:  slavery, women, and homosexuality.  He picks slavery because he believes the issue to be settled within today’s church.  Clearly, the role of women and the issue of homosexuality are under active conversation—at least across denominations and, in some cases, within denominations.

Four Views on Women in the Church

Webb (26-28) defines these 4 positions as held on the role of women within the church:

Hard/strong patriarchy—unilateral submission of women with an extensive power differential;Soft patriarchy—unilateral submission of women with a moderate power differential;Evangelical egalitarianism—mutual submission with equality of power between male and female; andSecular egalitarianism—equal rights and no gender-defined roles.Three Views on Homosexuality in the Church

Webb (28) likewise defines 3 positions within the church on issue of homosexuality:

Marital heterosexuality only—homosexuality is not an acceptable lifestyle for Christians;Covenant and equal-partner homosexuality—homosexuality is an acceptable lifestyle for Christians provided that the partners are equal-status, consenting adults, and the relationship is one of a monogamous, covenant, and lasting kind; andCasual adult homosexuality—homosexuality is an appropriate lifestyle for any member of society provided it involves consenting adults.

In laying out these positions, Webb is simply defining the field of inquiry.  He is not at least initially advocating for any one of these positions.  Near the end of the text, however, he identifies himself as an evangelical egalitarian on women’s issues and argues for a marital hetersexuality only position with respect to homosexuality.

Redemptive-Movement Hermaneutic

An important contribution of Webb’s work is a concept that he calls as a redemptive-movement hermaneutic.  In defining this concept, he outlines a model:  X=>Y=>Z.  The X stands for the original culture;  the Y stands for scripture; and the Z stands for the ultimate ethic (30-33).  This model permits us to ask 2 important questions.  First, does scripture move beyond the cultures of surrounding nations in addressing an issue? (X=>Y)  Second, does scripture point to an ethic beyond that actually embodied in scripture? (Y=>Z)  These 2 questions allow us to isolate the redemptive movement implied in the text of scripture.  Webb uses this model to examine several scriptural passages that today sound bizarre, but which would have been at least slightly redemptive to the original audience.  One example was the taking of female prisoners as spoils of war:

“When you go out to war against your enemies, and the LORD your God gives them into your hand and you take them captive, and you see among the captives a beautiful woman, and you desire to take her to be your wife, and you bring her home to your house, she shall shave her head and pare her nails. And she shall take off the clothes in which she was captured and shall remain in your house and lament her father and her mother a full month. After that you may go in to her and be her husband, and she shall be your wife. But if you no longer delight in her, you shall let her go where she wants. But you shall not sell her for money, nor shall you treat her as a slave, since you have humiliated her. (Deuteronomy 21:10-14 ESV)

Attitude about Ugly Texts

Webb (32-33) argues that this is clearly an ugly text in today’s culture [2], but in relation to the customs of ancient times was redemptive in its application under the X=>Y criteria.

Today’s application of the text would not follow the exact words prescribed in the text, but rather to observe the redemptive spirit of the text and draft an appropriately redemptive, modern policy dealing with female captives (33).  Webb describes an attempt to apply the exact words of the scriptural text in a new context as a “static” interpretation (36-38).  Ignoring the redemptive spirit of the text leads to wooden or misleading interpretations and may lead to the text being discredited in the eyes of believers and non-believers alike.  Clearly, much more could be said about this redemptive-movement hermaneutic.

Organization

Webb writes his book in 8 chapters preceded by a foreword, acknowledgments, and an introduction and followed by a conclusion, 4 appendices, a bibliography, and a scriptural index.  The chapters are:

Christian and Culture;A Redemptive-Movement Hermaneutic;Cultural/Transcultural Analysis:  A Road Map;Persuative Criteria;Moderately Persuasive Criteria;Inconclusive Criteria;Persuasive Extracriptural Criteria;What If I Am Wrong; andConclusion:  Arriving at a Bottom Line.

The foreword is written by Darrell L. Bock of the Dallas Theological Seminary [3].

Assessment

Webb’s Slaves, Women and Homosexuals is a readable and engaging text that focuses on applying scripture rather than simply arguing over it.  It is gutsy for a writer to take on the ugly texts of scripture and to find both redemption and application in them.  Personally, my initial response was to reject cultural analysis because it lies outside the twin authorities of scripture and God’s direct revelation.  However, I realized that I was guilty myself of discounting or skipping over the difficult texts rather than engaging them.  In effect, I was already doing cultural analysis, just not employing a consistent method.  This internal struggle led me to reconsider Webb’s analysis.

I am sure that some readers will simply not be able to engage in conversation about politically incorrect topics, but I would challenge them to stretch their own views a bit for the sake of understanding scripture better.  Webb’s own words are helpful when he says:  I must thank our modern culture for raising the issues addressed in this book.  But our cultural only raises the issues…it does not resolve them (245).

Footnotes

[1] http://www.tyndale.ca/faculty/bill-webb

[2] This exact issue was in the news this past week in the Middle East war in Iraq as ISIS fighters rounded up women hostages to the horror of the onlooking world.

[3] http://www.dts.edu/about/faculty/dbock.

Webb: Analyzing Culture in Scripture and in LifeAlso see:Wicks Seeks Availability Deepens FaithVanhoozer: How Do We Understand the Bible? Part 1 Books, Films, and MinistryOther ways to engage online:Author site: http://www.StephenWHiemstra.netPublisher site: http://www.T2Pneuma.com Newsletter: http://bit.ly/Bug_Begone

 

The post Webb: Analyzing Culture appeared first on T2Pneuma.net.

Sabbath: Monday Monologues (podcast) July 12, 2021

 By Stephen W. Hiemstra

This morning I will share a prayer and reflect on Sabbath. After listening, please click here to take a brief listener survey (10 questions).

To listen, click on this link.

Hear the words; Walk the steps; Experience the joy!

Sabbath: Monday Monologues (podcast) July 12, 2021
Also see:



Monday Monologue On March 26, 2018 



Other ways to engage online:



Author site: http://www.StephenWHiemstra.net,
Publisher site: http://www.T2Pneuma.com.





Newsletter: http://bit.ly/Bug_Begone

 

 

The post Sabbath: Monday Monologues (podcast) July 12, 2021 appeared first on T2Pneuma.net.

Prayer Day 34

By Stephen W. Hiemstra

Compassionate Father, Lover of our souls, Holy Spirit.

Draw us to yourself: Open our hearts; Illumine our thoughts; Strengthen our hands in your service.

Grant us rest with you today and every day.

In Jesus’ name, Amen.

Prayer Day 34
Also see:
Believer’s Prayer
Other ways to engage online:

Author site: http://www.StephenWHiemstra.net
Purchase Book: http://www.T2Pneuma.com

Newsletter: http://bit.ly/Bug_Begone

 

 

The post Prayer Day 34 appeared first on T2Pneuma.net.

Oración Dia 34

Por Stephen W. Hiemstra

Padre Compasivo, Amante de nuestras almas, Espíritu Santo,

atráenos a ti mismo; abre nuestros corazones; ilumina nuestros pensamientos; fortalece nuestras manos en Tu servicio.

Concédesnos descanso contigo hoy y todos los días.

En el nombre de Jesús oramos. Amén.

Oración Dia 34
Ver también:
Prefacio de La Guía Cristiana a la Espiritualidad
Otras formas de participar en línea:

Sitio del autor: http://www.StephenWHiemstra.net
Comprar Libro: http://www.T2Pneuma.com


Boletín informativo: http://bit.ly/Bug_Begone


 

The post Oración Dia 34 appeared first on T2Pneuma.net.

Gebetstag 34

Vor Stephen W. Hiemstra

Barmherziger Vater, Liebhaber unserer Seelen, Heiliger Geist.

Zieh uns an dich: Öffne unsere Herzen; Erleuchte unsere Gedanken; Stärke unsere Hände in deinem Dienst.

Gönne uns heute und jeden Tag Ruhe bei dir.

In Jesu Namens, Amen.

 
Gebetstag 34
Siehe auch:
Einleitung auf Ein Christlicher Leitfaden zur Spiritualität 
Andere Möglichkeiten, sich online zu engagieren:

Autoren Seite: http://www.StephenWHiemstra.net
Herausgeber Seite: http://www.T2Pneuma.com



Mitteilungsblatt:  http://bit.ly/Bug_Begone

The post Gebetstag 34 appeared first on T2Pneuma.net.

Keep The Sabbath Holy (Fourth Commandment)

Observe the Sabbath day, to keep it holy, as the LORD your God commanded you. Six days you shall labor and do all your work, but the seventh day is a Sabbath to the LORD your God. On it you shall not do any work, you or your son or your daughter or your male servant or your female servant, or your ox or your donkey or any of your livestock, or the sojourner who is within your gates, that your male servant and your female servant may rest as well as you. You shall remember that you were a slave in the land of Egypt, and the LORD your God brought you out from there with a mighty hand and an outstretched arm. Therefore the LORD your God commanded you to keep the Sabbath day. (Deut 5:12-15)

By Stephen W. Hiemstra

The divine origin of the Sabbath is well-attested in both the Old and New Testaments. In the Old Testament, it is the only commandment that appears also in the creation account and it is also the longest commandment—an indicator of emphasis. In the New Testament, Jesus refers to himself as the Lord of the Sabbath (Matt 12:8; Luke 6:5) and performs several miracles specifically on the Sabbath. Why all this attention to the Sabbath?

A key to understanding Sabbath is found in Hebrews 4, which list four aspects of Sabbath rest: physical rest, weekly Sabbath rest, rest in the Promised Land, and heavenly rest—our return to the Garden of Eden.

Physical rest is underrated by many Christians. Jesus says: “Come to me, all who labor and are heavy laden, and I will give you rest.” (Matt 11:28) How are we to love God and love our neighbors when we are physically exhausted all the time? Sabbath rest allows us to build the physical, emotional, and spiritual capacity to experience God and to have compassion for our neighbors.

We see a clue to this interpretation of Sabbath when we compare the Exodus and Deuteronomy renderings of the Fourth Commandment. Deuteronomy adds the sentence: “You shall remember that you were a slave in the land of Egypt, and the LORD your God brought you out from there with a mighty hand and an outstretched arm.” (Deut 5:15) Free people rest; slaves work. Are we, Americans, truly free? Sabbath rest is a symbol of our Christian freedom.

The Promised Land, promised rest (Ps 95:11), heaven, and the new Eden (Rev 22:2) all display and reinforce Sabbath imagery. The image of our Divine Shepherd is one who gives heavenly rest: “He makes me lie down in green pastures. He leads me beside still waters.” (Ps 23:2) Sadly, this poetic image of rest only seems to come up at funerals. Why not start now?

Keep The Sabbath Holy (Fourth Commandment)
Also see:
Preface to A Christian Guide to Spirituality
Other ways to engage online:

Author site: http://www.StephenWHiemstra.net
Purchase Book: http://www.T2Pneuma.com


Newsletter: http://bit.ly/Bug_Begone

 

The post Keep The Sabbath Holy (Fourth Commandment) appeared first on T2Pneuma.net.

Santifica el Sábado (El Cuarto Mandamiento)

Guardarás el día de reposo para santificarlo, como el SEÑOR tu Dios lo ha mandado.`Seis días trabajarás y harás todo tu trabajo, mas el séptimo día es día de reposo para el SEÑOR tu Dios; no harás en él ningún trabajo, tú, ni tu hijo, ni tu hija, ni tu siervo, ni tu sierva, ni tu buey, ni tu asno, ni ninguno de tus animales, ni el extranjero que está contigo, para que tu siervo y tu sierva también descansen como tú. `Acuérdate que fuiste esclavo en la tierra de Egipto, y que el SEÑOR tu Dios te sacó de allí con mano fuerte y brazo extendido; por tanto, el SEÑOR tu Dios te ha ordenado que guardes el día de reposo. (Deut 5:12-15 NBH)

Por Stephen W. Hiemstra

La origina divina del Sábado es bien atestiguado—tanto en los Antiguo y Nuevo Testamentos. En el Antiguo Testamento, es la única mandamiento que aparece también en el relato de creación y es también el mandamiento más largo—una indicación de énfasis. En el Nuevo Testamento, Jesús se refiere a si mismo como el Señor del Sábado (Matt 12:8; Luke 6:5) y lleva a cabo varios milagros específicamente por el Sábado. ¿Por que toda esta atención que el día de reposo?

Un clave que entender Sábado se encuentra en Hebreo 4, que enumera cuatro aspectos del reposo de Sábado: descanso físico de obra, reposo en el séptimo día, reposo en la Tierra Prometido, y celestial resto—nuestro retorno a la Jardín de Edén.

Descanso físico de obra es subestimado por muchos cristianos. Jesús dice: “Vengan a Mí, todos los que están cansados y cargados, y Yo los haré descansar.” (Matt 11:28 NBH) Que podemos a amar Dios y amar nuestro prójimo cuando somos agotado físicamente todo el tiempo? Reposo de Sábado permitamos a construir la capacidad físicamente, emocionalmente, y espiritualmente a experimentar Dios y a tener compasión para nuestros prójimo.

Vemos una pista a esta interpretación de Sábado cuando comparamos la representación de Éxodo y Deuteronomio del cuarto mandamiento. Deuteronomio da la frase: “Acuérdate que fuiste esclavo en la tierra de Egipto, y que el SEÑOR tu Dios te sacó de allí con mano fuerte y brazo extendido; por tanto, el SEÑOR tu Dios te ha ordenado que guardes el día de reposo.” (Deut 5:15 NBH) La gente libre descansan; esclavos trabajan. ¿Somos, Americanos, verdaderamente libre? El reposo de Sábado es un símbolo de nuestra libertad cristiana.

La Tierra Prometida, prometido reposa (Ps 95:11), el cielo, y el nuevo Edén (Rev 22:1) todo muestra y reforzar la imagen de Sábado. La imagen de nuestro Pastor Divino es uno quien da reposo celestial: “En lugares de verdes pastos me hace descansar; Junto a aguas de reposo me conduce.” (Psa 23:2 NBH) Lamentablemente, esta imagen poética de resto sólo parece surgir durante los funerales.

Santifica el Sábado (El Cuarto Mandamiento)
Ver también:
Prefacio de La Guía Cristiana a la Espiritualidad
Otras formas de participar en línea:

Sitio del autor: http://www.StephenWHiemstra.net
Comprar Libro: http://www.T2Pneuma.com


Boletín informativo: http://bit.ly/Bug_Begone


 

 

The post Santifica el Sábado (El Cuarto Mandamiento) appeared first on T2Pneuma.net.

Halte Den Sabbattag Heilig (Viertes Gebot)

By Stephen W. Hiemstra

Den Sabbattag sollst du halten, dass du ihn heiligst, wie dir der HERR, dein Gott, geboten hat. Sechs Tage sollst du arbeiten und alle deine Werke tun. Aber am siebenten Tag ist der Sabbat des HERRN, deines Gottes. Da sollst du keine Arbeit tun, auch nicht dein Sohn, deine Tochter, dein Knecht, deine Magd, dein Rind, dein Esel, all dein Vieh, auch nicht dein Fremdling, der in deiner Stadt lebt, auf dass dein Knecht und deine Magd ruhen gleichwie du. Denn du sollst daran denken, dass auch du Knecht in Ägyptenland warst und der HERR, dein Gott, dich von dort herausgeführt hat mit mächtiger Hand und ausgerecktem Arm. Darum hat dir der HERR, dein Gott, geboten, dass du den Sabbattag halten sollst.

 (Deut 5:12-15)

Der göttliche Ursprung des Sabbats ist sowohl im Alten als auch im Neuen Testament gut belegt. Im Alten Testament ist es das einzige Gebot, das auch im Schöpfungsbericht vorkommt, und es ist auch das längste Gebot—ein Hinweis auf die Betonung. Im Neuen Testament bezeichnet Jesus sich selbst als den Herrn des Sabbats (Matt 12:8; Luke 6:5) und vollbringt speziell am Sabbat mehrere Wunder. Warum all diese Aufmerksamkeit für den Sabbat?

Ein Schlüssel zum Verständnis des Sabbats findet sich in Hebräer 4, der vier Aspekte der Sabbatruhe auflistet: körperliche Ruhe, wöchentliche Sabbatruhe, Ruhe im Land der Verheißung, und himmlische Ruhe—unsere Rückkehr in den Garten Eden. 

Körperliche Ruhe wird von vielen Christen unterschätzt. Jesus sagt: “Kommt her zu mir, alle, die ihr mühselig und beladen seid; ich will euch erquicken.” (Matt 11:28) Wie sollen wir Gott und unsere Nächsten lieben, wenn wir ständig körperlich erschöpft sind? Die Sabbatruhe ermöglicht es uns, die physische, emotionale und spirituelle Fähigkeit aufzubauen, Gott zu erfahren und Mitgefühl für unsere Nächsten zu haben.

Wir sehen einen Hinweis auf diese Interpretation des Sabbats, wenn wir die Darstellungen des Vierten Gebots in Exodus und Deuteronomium vergleichen. Deuteronomium fügt den Satz hinzu:   

Denn du sollst daran denken, dass auch du Knecht in Ägyptenland warst und der HERR, dein Gott, dich von dort herausgeführt hat mit mächtiger Hand und ausgerecktem Arm. Darum hat dir der HERR, dein Gott, geboten, dass du den Sabbattag halten sollst. (Deut 5:15)

Freie Menschen ruhen sich aus; Sklaven arbeiten. Sind wir Amerikaner wirklich frei? Die Sabbatruhe ist ein Symbol unserer christlichen Freiheit.

Das verheißene Land, die verheißene Ruhe (Ps 95:11), der Himmel und das neue Eden (Off 22:2) zeigen und verstärken die Sabbatbilder. Das Bild unseres Göttlichen Hirten ist eines, das himmlische Ruhe gibt:  “Er weidet mich auf einer grünen Aue und führet mich zum frischen Wasser.” (Ps 23:2) Leider scheint dieses poetische Bild der Ruhe nur bei Beerdigungen aufzutauchen.

Halte Den Sabbattag Heilig (Viertes Gebot)
Also see:
Preface to A Christian Guide to Spirituality
Other ways to engage online:

Author site: http://www.StephenWHiemstra.net
Purchase Book: http://www.T2Pneuma.com



Mitteilungsblatt:  http://bit.ly/Bug_Begone

The post Halte Den Sabbattag Heilig (Viertes Gebot) appeared first on T2Pneuma.net.

Bonhoeffer: Reframing Christian Community

Dietrich Bonhoeffer.  1954.  Life Together:  The Classic Exploration of Christian Community (Gemeinsames Leben).  Translated by John W. Doberstein.  New York:  HarperOne.

Review by Stephen W. Hiemstra

Gemeinsames Leben was written in 1938, a year after Nachfolge, when Dietrich Bonhoeffer taught in an underground seminary Pomerania, Germany.  At the time, the Confessing Church, which he helped organize, was floundering under Nazi persecution.  While the last part of Nachfolge dealt with the church and life as a disciple, it was highly theological, not a work in practical ecclesiology.  Gemeinsames Leben appears then to address the question: how then can the church remain a faithful witness under persecution by a high-tech, secular culture?

Introduction

Gemeinsames Leben is short consisting of a mere 5 chapters:

Community;The Day with Others;The Day Alone;Ministry; and Confession and Communion (5).

The book begins with Psalms and ends with the sacrament of communion.  In some sense, the community of God is framed with the word (scripture) and the sacraments—and so it is with Bonhoeffer.

Community

Bonhoeffer starts with a provocative quotation: Behold, how good and pleasant it is when brothers dwell in unity! (Psalm 133:1) Today, it would be considered political incorrect because the translation is literal (brothers, not brothers and sisters).  For Bonhoeffer, it was provocative because the Old Testament was considered un-German, worse, Jewish, by the Nazi, hence forbidden.

Bonhoeffer’s second paragraph is no less provocative. He says:

It is not simply to be taken for granted that the Christian has the privilege of living among other Christians. Jesus Christ lived in the midst of his enemies (17).

The mere existence of Christian community is a political statement and: a source of incomparable joy and strength to the believer (19).  Bonhoeffer expands on this thought saying:

The prisoner, the sick person, the Christian in exile sees in the companionship of a fellow Christian a physical sign of the gracious presence of the Triune God (20).

Bonhoeffer reframes the everyday experience of the Christian into the persecuted world in which he finds himself in Nazi Germany.  This is possible only because: We belong to one another only through and in Jesus Christ (21). Community is also an antidote to self-centered, pretentious dreaming.  Bonhoeffer writes: God is not a God of the emotions, but the God of truth (27).

The Day with Others

Bonhoeffer commends the keeping of the hours. For example, he states: The early morning belongs to the Church of the risen Christ (41).  The psalms are especially meaningful to Bonhoeffer as a model and mode for personal prayer (45).  Here we learn what prayer means, what to pray, and how to pray in fellowship (47-48).  For Bonhoeffer, Christian worship really never stops with continuous readings (50), hymn singing (57), prayer (71), table fellowship (66), and godly work (69).

The Day Alone

For Bonhoeffer, community is not an escape from loneliness—like the television in the psyche ward which is never turned off. He starts his discussion of time alone by saying: Many people seek fellowship because they are afraid to be alone (76).  Bonhoeffer (78) commends silence as the mark of solitude (and speech as the mark of community). He sees 3 reasons to be alone during the day: for scriptural meditation, for prayer, and for intercession (81).

Ministry

For Bonhoeffer, ministry begins with humility and restraint. Evil thoughts should not even be dignified with expression (James 3:2; 91) and this evil begins with the discord over who should be in charge (Luke 9:46; 90).  Bonhoeffer offers 3 services in ministry:  listening (97), active helpfulness (99), and burden bearing (100).  If these 3 services are not properly rendered, proclamation of the word is most perilous (104).  Leadership accordingly depends also on these 3 services (108).

Confession and Communion

Sin isolates us both from God and from community.  Bonhoeffer observes:  Sin wants to remain unknown (112).  He sees 2 dangers in confession of sin: first that the one hearing confessions will be overburdened and second that the confessor will try to elevate sin to “pious work” (baptize the sin into acceptance; 120).  The sole objective of confession is absolution, not acceptance.  Bonhoeffer proposes that confession occur the day prior to communion as a necessary step to participating in communion (121).  For this reason, in part, communion is a joyous celebration because the slate has been wiped clean, so to speak.

Assessment

How then can the church remain a faithful witness under persecution by a high-tech, secular culture?  Bonhoeffer does not answer this question in words.  Rather, he answers it by actions—let the church be the church!  And so we should.

Footnote

Eric Metaxis. 2010.  Bonhoeffer:  Pastor, Martyr, Prophet, Spy.  Nashville:  Thomas Nelson.  Pages 162, 367-368.

Bonhoeffer: Reframing Christian CommunityAlso see:Metaxas: Bonhoeffer’s Times and Ours Books, Films, and MinistryOther ways to engage online:Author site: http://www.StephenWHiemstra.netPublisher site: http://www.T2Pneuma.com Newsletter: http://bit.ly/Bug_Begone

 

The post Bonhoeffer: Reframing Christian Community appeared first on T2Pneuma.net.