Stephen W. Hiemstra's Blog, page 5

Paráclito de Lucas

Pero el Consolador (Intercesor), el Espíritu Santo,

 a quien el Padre enviará en Mi nombre, El les enseñará todas las cosas, 

y les recordará todo lo que les he dicho. 

(John 14:26)

Por Stephen W. Hiemstra

El paráclito en el Evangelio de Juan es un mensajero, un maestro y un estimulador de la memoria. El paráclito sirve como un mentor divino solicitado por el mismo Jesús y enviado por el Padre (Juan 14:16; 15:26). Lucas no menciona al paráclito ni en su Evangelio ni en el Libro de los Hechos, pero nos presenta a José de Chipre, cuyo mentoreo jugó un papel crucial en la iglesia primitiva.

Bernabé el Mentor

José de Chipre, un levita, es más conocido por los cristianos como Bernabé, un apodo que le dieron los apóstoles. En hebreo, Bernabé significa hijo del profeta, pero Lucas nos dice que significa hijo de consolación, una inferencia metafórica (Hechos 4:36).

El apodo probablemente fue dado porque José hizo una donación sustancial a la iglesia primitiva (Hechos 4:37), lo que demostró estímulo debido a la puntualidad y la necesidad. Pero la segunda vez que se menciona a Bernabé, su estímulo toma un giro completamente diferente:

“Cuando Saulo llegó a Jerusalén, trataba de juntarse con los discípulos; pero todos le temían, no creyendo que era discípulo. Pero Bernabé lo tomó y lo presentó a los apóstoles, y les contó cómo Saulo había visto al Señor en el camino, y que el le había hablado, y cómo en Damasco había hablado con valor en el nombre de Jesús.” (Hechos 9:26-27)

Llevar a Pablo ante los apóstoles exigió coraje. Pablo había sido previamente un perseguidor que “asolaba la iglesia” (Hechos 8:3) y, por miedo, los apóstoles lo evitaron.

Mentoría más allá de Palabras

Pero Bernabé no se quedó con las presentaciones. Fue mentor activo de Pablo en el ministerio. Cuando los apóstoles oyeron que la iglesia en Antioquía estaba creciendo, enviaron a Bernabé a investigar. Bernabé trabajó con la Iglesia de Antioquía y su ministerio los ayudó a crecer. Pero Bernabé vio más potencial:

“Bernabé salió rumbo a Tarso para buscar a Saulo; y cuando lo encontró, lo trajo a Antioquía. Y se reunieron con la iglesia por todo un año, y enseñaban a las multitudes; y a los discípulos se les llamó Cristianos por primera vez en Antioquía.” (Acts 11:25-26)

Antioquía fue una de las iglesias más importantes del primer siglo, pero también fue aquí donde—gracias a Bernabé—Pablo aprendió a ser evangelista. Esto después de haber sido efectivamente exiliado por los Apóstoles a su ciudad natal en Tarso.

Fue en Antioquía donde Pablo recibió su comisión gentil:

“Mientras ministraban al Señor y ayunaban, el Espíritu Santo dijo: Aparten a Bernabé y a Saulo para la obra a la que los he llamado. Entonces, después de ayunar, orar y haber impuesto las manos sobre ellos, los enviaron. (Hechos 13:2-3)”

Nótese que la comisión se atribuye al Espíritu Santo y que Bernabé continuó su labor de mentor de Pablo incluso durante su primer viaje misionero.

¿Fruto de la Mentoría?

En la mayoría de las organizaciones, no solo en la iglesia, es más común un liderazgo mezquino, egoísta y débil que una buena mentoría. Recientemente me enteré de un colega y amigo pastoral que fue sacado de línea debido a una acusación de una sola persona. La conducta de “un solo strike y estás fuera” es una práctica laboral demasiado típica en nuestro mundo competitivo que socava la innovación institucional a medida que el personal y los gerentes se vuelven más reacios al riesgo.

La alternativa es enseñar y centrarse en la tutoría. Paul Moots (2014, 2-3) escribe:

“El ministerio de estímulo es el arte de guiar y apoyar a otros en el descubrimiento de sus propios dones espirituales y su llamado al discipulado…Nosotros podemos convertirnos en un Bernabé … El estímulo permite a la congregación moldear su ministerio en torno a sus fortalezas en lugar de basar su trabajo en algún modelo derivado de la historia de otra congregación o de la experiencia de otro pastor.”

¿Qué hubiera sucedido si Bernabé simplemente hubiera alardeado de sí mismo, hubiera ignorado los talentos del apóstol Pablo y lo hubiera rechazado como a todos los demás?

La evangelización de Pablo estableció iglesias por toda Asia Menor, desde Grecia hasta Roma. También escribió personalmente más de la mitad de los libros del Nuevo Testamento (NT) y probablemente motivó a los autores a escribir la mayoría de los otros libros del NT. Estos logros ayudaron a formar los cimientos de la iglesia primitiva. 

Ninguna de ellas se habría llevado a cabo (o al menos se habrían retrasado) si Bernabé no hubiera sido el mentor de Pablo. Por eso es justo describir a Bernabé como el paráclito de Lucas.

Paráclito de Lucas
Vea También:
Una Guía Cristiana a la Espiritualidad
Vida en Tensión
Otras Formas de Interactuar en Línea:



Sitio Web del Autor:  http://www.StephenWHiemstra.net
Sitio Web del Editor:  http://www.T2Pneuma.com






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Marks Illustrates Story

Dara Marks. 2007. Inside Story: The Power of the Transformational Arc. Studio City, CA: Three Mountain Press.

Review by Stephen W. Hiemstra

Confession. I read writing craft books when I am editing a manuscript to motivate deeper reflection and identify areas of weakness. Fiction is oodles more complex than nonfiction. The attempt is to create a multidimensional composition through the use of situations, descriptions, and narratives that both inform, entertain, and evoke an emotional response in the reader. With each new project and each new craft book, the hope is that my craft will improve.

Introduction

Dara Marks’ Inside Story: The Power of the Transformational Arc begins with this statement:

“Inside Story offers techniques and methods to help writers identify and stay focused on deeper thematic and emotional dimensions that are necessary to create a more natural or organic story structure.” (1-2)

She goes on to observe:

“The place that lies between what we know and what we are coming to know about ourselves and others is sometimes referred to as the borderland. …. A writer who relies entirely on intuition rarely makes it to the borderland because what comes from the unconscious will generally stay there unless it is confronted and examined.” (3)

Aristotle observed that drama imitates life (5). Marks views writing as an attempt to plumb into our very souls and scrape through the dark side of our consciousness. In other words, our own self-knowledge limits our craft, which suggests that advancing our craft—writing oneself out—has the potential to expand our self-understanding.

Marks illustrates her points drawing from well-known films. While many authors have done this, her case studies go beyond broad film critiques to focus on turning points and the emotions evoked.

Background and Organization

Dara Marks has a doctorate from Pacifica Graduate Institute in Carpinteria, California. She works as a script consultant and has written several books.

Marks writes in ten chapters, divided into two parts, preceded by an introduction and followed by an epilogue. The chapters are:

Introduction

PART I: LAYING A STRONG FOUNDATION

In the beginning: The WordPlot: Lights, camera, action!Character: Getting to the heartTheme: Defining IntentionThe fatal flaw: Bring character to life

PART II: BUILDING THE ARC OF CHARCTER

Inside structure: Swimming in the deep endAct I: Fade in…Act II—Part one: What goes up…Act II—Part two: …Must come downAct III: Down and Dirty (xi-xiii)

Epilogue

These chapters are followed by a glossary, filmography, and an index.

The ABCs of Screenwriting

Better than other authors, Marks outlines how the plot is served by the subplots. She writes: “Whereas the plot carries the line of action, the subplot(s) carry the emotional and thematic content.” (34) She describes the plot as the A story, while the emotional and thematic subplots are the B story and the relational subplot constitutes the C story. Marks notes that “the protagonist is the character who not only carries the external goal of the plot, but also the internal goals of the subplots.” (61)

In a fully developed screenplay the C story must be resolved to unwind the B story and these two internal subplots are essential to allow resolution of the A story. Marks describes this journey as the transformational arc (323). When the B and C stories are underdeveloped or missing entirely, the A story appears unsupported or just plain hollow. When the B and C stories fail to coordinate with the A story, the audience can walk away confused.

Fatal Flaw

Much of the journey in a well-crafted screenplay arises out of a fatal flaw because without it a character has no room to grow. Marks sees “The fatal flaw [as] a struggle within a character to maintain a survival system long after it has outlived its usefulness.” (114)

The dependency of childhood must necessarily exist because the child is unable to care for themselves, but must be abandoned for the adolescent to enter adulthood. The survival system of the child therefore no longer sustains the adolescent and must be given up. In adulthood, this dependency is not only unseemly, it impedes development of adult relationships and the assumption of activities required for adults to survive. Thus, this childhood dependency is a fatal flaw in an adult.

Theme

She sees “theme [as] what gives meaning to the activity of the plot and purpose to the movement of the characters.” (73) Her view of conflict is nothing more than “something is out of balance.” This implies that theme provides a “sort of mission statement.” (81) Theme is most obvious at the midpoint of the screenplay where a “moment of enlightenment” takes place. (235)

Assessment

Dara Marks’ Inside Story: The Power of the Transformational Arc covers territory familiar to many writing books in a powerfully unfamiliar way. Marks succeeds in making the ABC movements in developing character arc in concrete terms, where competing books are much more abstract. Authors will want to read this book to develop their craft; recreational readers may enjoy the movie critiques.

Footnotes

DaraMarks.com.

I owe this expression to Professor James Shaffer formerly of Michigan State University.

Marks Illustrates StoryAlso see:Haidt Analyzes Pervasive Mental IllnessGoleman: Emotional Intelligence Brings LightBooks, Films, and MinistryOther ways to engage online:Author site: http://www.StephenWHiemstra.net Publisher site: http://www.T2Pneuma.com Newsletter at:  https://bit.ly/Sum_end_25 ,  Signup

 

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Church Life: Monday Monologues (podcast), August 18, 2025

 By Stephen W. Hiemstra

This morning I will share a prayer and reflect on the Church Life. 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!

Church Life: Monday Monologues (podcast), August 18, 2025
Also see:
The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:



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





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Church Life Prayer

By Stephen W. Hiemstra

Merciful Father,

All praise and honor, power and dominion, truth and justice are yours because you come to us through the faithful witness of churches of all shapes and sizes.

Forgive us when we failed ourselves and others in our work and family life.

Thank you for the gift of fellowship, Christian community, and spiritual friends.

In the power of your Holy Spirit, draw us to yourself in good times and not so good times, open our hearts to each other, illumine our thoughts and decisions to your will for our lives, and strengthen our hands in your service.

In Jesus’ precious name, Amen.

Church Life Prayer
Also see:
The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:



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


Newsletter at:  https://bit.ly/Sum_end_25 ,  Signup

 

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Oración de Esperanza

Por Stephen W. Hiemstra

Padre Misercordioso

Toda la alabanza y el honor, el poder y el dominio, la verdad y la justicia son tuyos porque llegas a nosotros a través del testimonio fiel de iglesias de todas las formas y tamaños.

Perdónanos cuando nos fallamos a nosotros mismos y a los demás en nuestro trabajo y en nuestra vida familiar.

Gracias por el regalo de la comunión, la comunidad cristiana y los amigos espirituales.

Con el poder de tu Espíritu Santo, atráenos hacia ti. Abre nuestros corazones, ilumina nuestros pensamientos y fortalece nuestras manos en tu servicio.

En el precioso nombre de Jesús, Amén.

Oración de Esperanza
Vea También:
Una Guía Cristiana a la Espiritualidad
Vida en Tensión
Otras Formas de Interactuar en Línea:



Sitio Web del Autor:  http://www.StephenWHiemstra.net
Sitio Web del Editor:  http://www.T2Pneuma.com





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Images of the Church

And Peter said to them, Repent and be baptized every one of you

 in the name of Jesus Christ for the forgiveness of your sins, 

and you will receive the gift of the Holy Spirit. (Acts 2:38)

By Stephen W. Hiemstra

The Book of Acts characterizes the church with at least three stylized images—the formal church, the communal church, and the household church—that overlap and remain laconic in Luke’s narrative, but remain influential in the church today.

The Formal Church

The first image of the church in Acts focuses on the formalities of being baptized and confirmed. Today baptism is frequently practiced on babies and, when they grow old enough, their faith is confirmed with a public declaration in front of the congregation. In other traditions, a profession of faith is made in anticipation of baptism consistent with the passage above in Acts 2:38. One way or the other, the Apostle Peter’s sermon on Pentecost embraced formalities—baptism and confirmation—that still define church membership today. Living into these formalities grants the believer forgiveness of sins and the gift of the Holy Spirit.

The Communal Church

The second image of the church focuses on the strength of commitment, especially as it pertains to helping others. Here we read:

“And all who believed were together and had all things in common. And they were selling their possessions and belongings and distributing the proceeds to all, as any had need. And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts, praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved.” (Acts 2:44-3:1)

The image here pictures the church as an extended family where family members are cared for according to their basic needs. Hellerman (2001, 2) attributes the rapid growth of the early church to it performing the role as a surrogate family.

House Churches

The third image of the church comes from the observation that family leaders often brought their entire households—many of whom were not blood relatives—to be baptized together. In the Book of Acts this family conversion experience is explicit in the case of the family of Cornelius (Acts 10:44) and the Macedonian jailer (Act 16:33), but we know from Paul’s writing that many churches met in particular households, whose families could presumably share the space.

Missing from these images are churches defined by professional staff, size, and expertise in organization, literacy, or music so often important today.

Archetypal Church Images

The archetypes of the early church given in the Book of Acts continue to influence how we think about and organize church today. Formalities, like baptism and confirmation, play a bigger role in established denominations, like Presbyterians, Episcopalian, and Lutheran denominations, than in newer Pentecostal and Charismatic denominations, where house churches are almost the norm. Churches more focused on social ministry have a special relationship with the communal model of church. 

The primacy of the formal church articulated by the Apostle Peter needs to be underscored, because that’s where the blessings lie. The second and third images of the church (and all others) presume that the believer lives into the first image because efforts to deny or minimize the importance of the first image undermine the legitimacy of alternative church images, of which there are many. Missing from these three images are churches defined by cultural and ethnic affinities, facility attributes, location, programs, pastoral expertise, and staff size so often important today in building membership. 

While such alternative images of the church can be criticized as distractions that undermine church legitimacy, God meets us where we are but does not leave us there. The Holy Spirit routinely uses imperfect people and churches to challenge our faith and draw us closer to himself, as the Book of Acts illustrates in the person of Saul of Tarsus.

Economics and Church Structure

The economic status of churches also influences their choice of church models as it affects their ability to support full-time, seminary-trained paid staff. Perceptions of the church’s status in society, the role of Christians in the culture, and the self-image of Christians are likewise influenced by their preferred church model.

How does a formal-church adjust to becoming a house church after their pastor retires or has been laid off? It’s like the college graduate who has been forced to move back home with mom and dad—The humiliation is likely to outweigh the economic advantage. Many such churches simply sell their property and close their doors; others band together (yoke) with another local church to hire a pastor; still others employ bi-vocational pastors. It is much easier for a house church to grow to become a formal church than vice versa.

Declining standards of living are a reality for many Christians today. As economic fortunes change and affect the organizational structure of churches, how do churches adjust to such changes while simultaneously encouraging their members to remain faithful? While it is clear that churches often function as social shock-absorbers for individuals who undergo difficult transitions, it is less clear that they manage change well at times when they themselves need to adapt and remain open to the nudge of the Holy Spirit.

Reference

Hellerman, Joseph H. 2001. The Ancient Church as Family. Minneapolis: Fortress Press.

Images of the Church

Also see:

The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:



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


Newsletter at: https://bit.ly/Sum_end_25, Signup

 

 

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Imágenes de la Iglesia

Entonces Pedro les dijo: 

Arrepiéntanse y sean bautizados cada uno de ustedes 

en el nombre de Jesucristo para perdón de sus pecados,

 y recibirán el don del Espíritu Santo.

(Hechos 2:38)

Por Stephen W. Hiemstra

El Libro de los Hechos caracteriza a la iglesia con al menos tres imágenes estilizadas—la iglesia formal, la iglesia comunitaria y la iglesia de casa. Estas visiones de la iglesia se superponen y permanecen lacónicas en la narración de Lucas, pero siguen siendo influyentes en la iglesia hoy.

La Iglesia Formal

La primera imagen de la iglesia en Hechos se centra en las formalidades del bautismo y la confirmación. Vivir estas formalidades concede al creyente el perdón de los pecados y el don del Espíritu Santo. Hoy en día se practica con frecuencia el bautismo en los bebés y, cuando crecen lo suficiente, se confirma su fe con una declaración pública delante de la congregación. En otras tradiciones, se hace una profesión de fe en anticipación del bautismo, de acuerdo con el pasaje mencionado anteriormente en Hechos 2:38. El sermón del apóstol Pedro en Pentecostés abrazó estas formalidades —bautismo y confirmación— que todavía definen la membresía de la Iglesia hoy.

La Iglesia Comunitaria

La segunda imagen de la Iglesia se centra en la fuerza del compromiso, especialmente en lo que respecta a ayudar a los demás. Aquí leemos:

¨Todos los que habían creído estaban juntos y tenían todas las cosas en común; vendían todas sus propiedades y sus bienes y los compartían con todos, según la necesidad de cada uno. Día tras día continuaban unánimes en el templo y partiendo el pan en los hogares, comían juntos con alegría y sencillez de corazón, alabando a Dios y hallando favor con todo el pueblo. Y el Señor añadía cada día al número de ellos los que iban siendo salvos. (Hechos 2:44-47)

La imagen aquí representa a la iglesia como una familia extendida donde los miembros de la familia son atendidos según sus necesidades básicas. Hellerman (2001, 2) atribuye el rápido crecimiento de la iglesia primitiva a su papel como familia sustituta.

Esta creciente relación con Jesús es especialmente importante en tiempos y lugares, como en las misiones, donde la persecución hace que la membresía formal en la iglesia sea peligrosa.

Iglesias de Casa

La tercera imagen de la iglesia proviene de la observación de que los líderes familiares a menudo reunían a todos sus miembros de su familia—muchos de los cuales no eran parientes consanguíneos—para ser bautizados juntos. En el libro de los Hechos esta experiencia de conversión familiar es explícita en los casos de la familia de Cornelio (Hch 10,44) y del carcelero macedonio (Hch 16,33). Sabemos por los escritos de Pablo que muchas iglesias se reunían en hogares particulares, cuyas familias presumiblemente podían compartir el espacio.

Las iglesias en casas son cada vez más importantes hoy en día, donde el ministerio a tiempo completo y remunerado es imposible y la membresía formal en la iglesia es ilegal o es objeto de persecución. Los pastores bivocacionales a menudo no pueden permitirse comprar o alquilar un espacio para una iglesia. En algunas megaiglesias, los pequeños grupos activos también funcionan como iglesias de casa de facto que ofrecen una mayor intimidad de la que es posible dentro de la comunidad de la iglesia más amplia.

Imágenes Arquetípicas de la Iglesia

Los arquetipos de la iglesia primitiva dados en el Libro de los Hechos continúan influyendo en cómo pensamos y organizamos la iglesia hoy. Las formalidades, como el bautismo y la confirmación, juegan un papel más importante en las denominaciones establecidas, como la presbiteriana, la episcopal y la luterana, que en las denominaciones pentecostales y carismáticas más nuevas, donde las iglesias en las casas son casi la norma. Las iglesias más centradas en el ministerio social tienen una relación especial con el modelo comunitario de iglesia.

Es necesario subrayar la primacía de la Iglesia formal articulada por el apóstol Pedro, porque ahí es donde residen las bendiciones. La segunda y tercera imágenes de la iglesia (y todas las demás) presuponen que el creyente vive en la primera imagen porque los esfuerzos por negar o minimizar la importancia de la primera imagen socavan la legitimidad de las imágenes alternativas de la iglesia, de las cuales hay muchas. En estas tres imágenes faltan iglesias definidas por afinidades culturales y étnicas, atributos de las instalaciones, ubicación, programas, experiencia pastoral y tamaño del personal, tan a menudo importantes hoy en día para aumentar la membresía.

Aunque estas imágenes alternativas de la iglesia pueden ser criticadas como distracciones que socavan su legitimidad, Dios nos encuentra donde estamos, pero no nos deja allí. El Espíritu Santo utiliza rutinariamente personas e iglesias imperfectas para desafiar nuestra fe y acercarnos a él, como lo ilustra el Libro de los Hechos en la persona de Saulo de Tarso.

Economía y Estructura de la Iglesia

La situación económica de las iglesias también influye en su elección de modelos de iglesia, ya que afecta su capacidad para mantener personal remunerado, capacitado en seminario y a tiempo completo. Las percepciones del estatus de la iglesia en la sociedad, el papel de los cristianos en la cultura y la autoimagen de los cristianos también están influenciadas por su modelo de iglesia preferido.

¿Cómo se adapta una iglesia formal a convertirse en una iglesia en casa después de que su pastor se jubila o ha sido despedido? Es como el graduado universitario que se ve obligado a regresar a casa de mamá y papá: la humillación probablemente supere la ventaja económica. Muchas de estas iglesias simplemente venden sus propiedades y cierran sus puertas; otras se unen con otra iglesia local para contratar un pastor; y otras emplean pastores bivocacional. Es mucho más fácil para una iglesia en casa crecer hasta convertirse en una iglesia formal que viceversa.

El deterioro del nivel de vida es una realidad para muchos cristianos hoy en día. A medida que las fortunas económicas cambian y afectan la estructura organizacional de las iglesias, ¿cómo se adaptan las iglesias a esos cambios y al mismo tiempo alientan a sus miembros a permanecer fieles? Si bien está claro que las iglesias a menudo funcionan como amortiguadores sociales para las personas que atraviesan transiciones difíciles, no está tan claro que gestionen bien el cambio en momentos en que ellas mismas necesitan adaptarse y permanecer abiertas al empujón del Espíritu Santo.

Imágenes de la Iglesia
Vea También:
Una Guía Cristiana a la Espiritualidad
Vida en Tensión
Otras Formas de Interactuar en Línea:



Sitio Web del Autor:  http://www.StephenWHiemstra.net
Sitio Web del Editor:  http://www.T2Pneuma.com

 

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Augustine’s Confessions, Part 4—Creation Theology

Foley, Michael P. [editor] 2006. Augustine Confessions (Orig Pub 397 AD). 2nd Edition. Translated by F. J. Sheed (1942). Indianapolis: Hackett Publishing Company, Inc.

Review by Stephen W. Hiemstra

I broke this review up into four parts—my first four-part review of any book. In the first part, I give an overview of the Confessions and why we are interested. In the second part, I review the life of Augustine and sin, as he describes it. In the third part, I will focus on Augustine’s coming to faith. Here in the fourth part, I review his theological writings, which focus on the creation accounts in Genesis.

Why a four-part review?

Augustine offers the reader a lot to think about. Dissertations have been written on this book probably in every generation since Augustine wrote it, but this is neither a dissertation nor an academic review, which would review its historical context, its contributions, and previous interpretations. Here I only attempt to understand a few important points about what Augustine is trying to say for my own benefit and, hopefully, yours. Obviously, much more could be written.

Books X to XIII

The final third of Augustine’s Confessions are qualitatively different than the first two, which is immediately obvious from the titles. Books 1 to IX have chronological titles, (e.g. Book One: The First Fifteen Years) while Book X summarizes his present condition and Books XI to XIII have theological titles referencing verses in the Book of Genesis. While it may seem odd to modern eyes that a memoir contain lengthy theological discourses on scripture, in Augustine’s Confessions the transition is from short discourses to long ones. In other words, only a matter of degree and emphasis—the entire book debates theology alongside of personal experience.

Augustine and His Present State

Augustine’s exploration of sin includes an inventory of temptations, based on the sense that yields pleasure, writing:

“Pleasure goes after objects that are beautiful to see, hear, smell, taste, touch, but curiosity for the sake of experiment can go after quite contrary things not in order to experience their unpleasantness, but through a mere itch to experience and find out.” (220)

How many pastors would admit to being people pleasers? Augustine calls it a temptation (222).

Augustine and Creation

Augustine turns to the creation accounts in Confessions for a very interesting reason, writing:

“For You, O Lord, are my judge, because through no man knows the things of a man, save the spirit of a man that is in him, yet there is something of man that the very spiritual of that is in him does not know. But You, Lord, know all of him, for You made him.” (192)

In a sense, Augustine views the creation accounts as a kind of divine blue-print (the divine image) for humanity. In other words, he is saying, in so many words, here is what I know about me; now, let’s see what the blue-print says. For Augustine, the inner journey and the faith journey are hand in glove.

Allegorical Interpretation

Augustine makes liberal use of allegory in his interpretation of Genesis. Allegory imputed a symbolic meaning to a physical object. For example, Augustine writes:

“In the beginning God made heaven and earth, that is in His Word co-eternal with Himself God made the intelligible and sensible or, to put it another way, the spiritual and corporeal creation.” (276)

Creation

Here Augustine associates heaven with the spiritual creation and the earth with corporeal creation, a kind of mind-body dichotomy commonly associated with Plato’s dualistic philosophy. In the Bible, the Apostle Paul uses allegory to talk about the new covenant in Christ when he writes:

“Now this may be interpreted allegorically: these women are two covenants. One is from Mount Sinai, bearing children for slavery; she is Hagar. Now Hagar is Mount Sinai in Arabia; she corresponds to the present Jerusalem, for she is in slavery with her children. But the Jerusalem above is free, and she is our mother.” (Gal 4:24-26 ESV)

Reformation Interpretation

Allegorical interpretation fell into disrepute in the Reformation, in part, because of its association with Plato and disregard for the Hebrew tradition, which treated mind and body as indivisible. The reformation principle of “solo scriptura” implied that scripture itself provided the sole guide to salvation. John Calvin (1539) focused on four interpretative principles, including understand the author’s intent, communicate effectively, consult the original texts (Greek and Hebrew), and consider the text and its application in the context of the canon of scripture. What is striking about this list is that the four principles used in medieval exegesis about which Luther reminisced (historical, allegory, tropology, and anagogy interpretation) are nowhere found (Thompson, 58-62, 67, 71).

Assessment

Augustine of Hippo’s Confessions remain a Christian classic and has sometimes described as the beginning of Western civilization, which focuses on the role of the individual. In demonstrating through his memoir that God works out his will actively through the lives of ordinary people, male and female, Augustine laid the groundwork for doctrines, such as human rights, which remain in the forefront of political dialogue between the West and other parts of our world even today. Needless to say, Augustine’s Confessions are a book worthy of being read by every practicing Christian.

References

Calvin, John. 1539. Commentaries on the Epistle of Paul the Apostle to the Romans.

Translated and Edited by Reverend John Owen. Strasbourg. No pages. Cited 6 June 2009. Online: http://www.ccel.org/ccel/calvin/calco....

Thompson, John L. 2004. “Calvin as Biblical Interpreter.” Pages 58-73 in The Cambridge Companion to John Calvin. Edited by Donald A. McKim. New York: Cambridge University Press.

Augustine’s Confessions, Part 4—Creation TheologyAlso see:Books, Films, and MinistryOther ways to engage online:Author site: http://www.StephenWHiemstra.net Publisher site: http://www.T2Pneuma.com Newsletter at:  https://bit.ly/East25 , Signup

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Temple: Monday Monologues (podcast), August 11, 2025

 By Stephen W. Hiemstra

This morning I will share a prayer and reflect on the Temple Abandonment. 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!

Temple: Monday Monologues (podcast), August 11, 2025
Also see:
The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:



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




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Hopeful Prayer

By Stephen W. Hiemstra

Almighty Father,

All praise and honor, power and dominion, truth and justice are yours because you tabernacle with us, offering your presence, guidance, and strength.

Forgive our hardened hearts, closed minds, and grasping fingers. Lead us where you would want us to go.

Thank you for your everlasting spirit, the hope of our future with you, and every imageable blessing.

In the power of your Holy Spirit, teach us your ways, remind us of your word, and help us to be fully present to those around us.

In Jesus’ precious name, Amen.

Hopeful Prayer
Also see:
The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:



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

Newsletter at: https://bit.ly/jog_0725, Signup
 

 

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