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Jesus Creed

“The Word became flesh and made his dwelling among us” (John 1:14). The Word who is Life, the Word who is Light, has become “flesh.”

Pray for the fresh outbreaks of a new strain of ebola in Uganda.

Legalism, both ethical and doctrinal, distorts spirituality. So, the first four pages of chp 4 of Robert Webber’s The Divine Embrace is all we’ll look at today.

John Goldingay closes chp 9 of Israel’s Gospel (OT Theology) with this statement, a summing up insight into how First Testament writers understood history and how we might understand our own:

Our third word for Advent is “light.” Here is John 1:4-5: “In him was life, and that life was the light of men.The light shines in the darkness, but the darkness has not understood it.” How is the Word also “light”?

We close our survey of Andrew Purves, The Crucifixion of Ministry, with today’s post … but on Thursday I’ll offer a brief critical interaction with the book. This chp gets down to brass tacks with what ministry, when conceived as union with Christ, looks like on a daily basis.

In my book Embracing Grace I tell the story of a little “eikon” I had in my office for many, many years. We called him Pierre because he was a French-looking man with a beret. Now for the rest of the story.

“In him,” John says of Jesus Christ, the Word, “was life” (1:4). The second Christmas word in our series is “life.” What does this mean?

The essence of chp 3 of Robert Webber’s The Divine Embrace makes a simple contention: no matter how we turn the dice, the numbers of the earliest spirituality are not turning up in contemporary evangelicalism’s understanding of spirituality. He believes contemporary evangelicalism both got back on the right track with the Reformation and yet, again…

Friday and Saturday, along with Kevin Vanhoozer and Edith Humphrey, as well as Howard Snyder, Vince Bacote, David Fitch, and David Neff, I participated in the Ancient-Evangelical Future Call conference at Northern Baptist’s Seminary‘s pleasant surroundings.
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