tag:blogger.com,1999:blog-89371442887100908022023-11-15T11:07:48.615-08:00corrigendaknlnlhttp://www.blogger.com/profile/10303880166529920457noreply@blogger.comBlogger3125tag:blogger.com,1999:blog-8937144288710090802.post-9170480808953274312013-07-14T21:16:00.003-07:002013-07-14T21:16:44.729-07:00The Forbidden Fruit<table border="0" cellpadding="0" cellspacing="0" style="width: 100%px;"><tbody>
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<tr><td><span style="font-family: Verdana, Ariel, Helvetica, Sans-Serif; font-size: x-small;">Now,
who in their right mind would ever hate Apple, Inc.? Well, only a
geeky PC lover, someone married to their PC (and probably to Microsoft
as well). After all, it would be adultery to even to look at an Apple
lustfully. But <a href="http://web.archive.org/web/20040828075755/http://www.hardwaregeeks.com/articles.php?action=show&showarticle=286" target="Geek">this poor guy</a>
has gone beyond looking; he's touched and handled. And now, of course,
he's thinking about divorce. It's so predictable. What's our culture
coming to?
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<a href="http://web.archive.org/web/20040828075755/http://corrigenda.blogspot.com/2004_08_15_corrigenda_archive.html#109301798694473951">8:53 AM - Click here to link to this entry</a>
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<b>Thursday, August 19, 2004</b>
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<a href="http://www.blogger.com/null" name="109295108353247895"> </a><br />
<span style="font-family: Verdana, Ariel, Helvetica, Sans-Serif; font-size: x-small;">
<b>Politics</b><br /><br />Just now I ordered <a href="http://web.archive.org/web/20040828075755/http://www.amazon.com/exec/obidos/tg/detail/-/0830827269/corrigenda-20" target="Amazon">Political Visions and Illusions: A Survey and Christian Critique of Contemporary Ideologies</a> by David T. Koyzis. It was recommended by my friend <a href="http://web.archive.org/web/20040828075755/http://www.christourkingcolumbia.org/tlt/" target="TT">Travis Tamerius</a>. Does anyone know anything about the author? Has anyone read the book?
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<a href="http://web.archive.org/web/20040828075755/http://corrigenda.blogspot.com/2004_08_15_corrigenda_archive.html#109295108353247895">2:24 PM - Click here to link to this entry</a>
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<b>Wednesday, August 18, 2004</b>
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<a href="http://www.blogger.com/null" name="109285820087441063"> </a><br />
<span style="font-family: Verdana, Ariel, Helvetica, Sans-Serif; font-size: x-small;">
<b>Inside Look</b><br /><br /><img border="1" src="http://web.archive.org/web/20040828075755im_/http://www.prpc-stl.org/auto_images/1092858420Office3.jpeg" />
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<a href="http://web.archive.org/web/20040828075755/http://corrigenda.blogspot.com/2004_08_15_corrigenda_archive.html#109285820087441063">12:41 PM - Click here to link to this entry</a>
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<b>Monday, August 16, 2004</b>
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<a href="http://www.blogger.com/null" name="109269259584221794"> </a><br />
<span style="font-family: Verdana, Ariel, Helvetica, Sans-Serif; font-size: x-small;">
<b>The Impassible god of the Greeks</b><br /><br />Most
modern scholars recognize that behind Arius's campaign to differentiate
Jesus from God was the Hellenistic theological conviction that the high
God cannot suffer. Rowan Williams argues that Arius had the right idea
about divine suffering, but the wrong idea of God, which “puts the
unavoidable question of what the respective schemes in the long term
make possible for theology.” One must honestly admit, according to
Williams, the “odd conclusion that the Nicene fathers achieved not only
more than they knew but a good deal more than they wanted.” (Rowan
Williams, <i>Arius: Heresy and Tradition</i> [London: Darton, Longman, and Todd, 198]), p. 22). Now, what does <i>that</i> mean?<br /><br />The
Arians recognized the importance of the genuine sufferings and death of
Christ as God. R.P.C. Hanson notes that “at the heart of the Arian
Gospel was a God who suffered” (<i>The Search for the Christian Doctrine of God: The Arian Controversy 318-381 </i>[Edinburgh:
T&T Clark, 1988], p. 121). Unfortunately, they would not (or
could not) go the whole way with this insight because they too were
under the control of the Greek philosophical impassability axiom. The
Arians argued that God must have suffered in Christ, but only a god
whose divinity was somehow reduced could suffer. Therefore, the Son was
god (<i>theos</i>), but not the one high and immutable God (<i>o theos</i>). He was something of a demigod: created by the high God, but not of the same substance or being as the impassible God.<br /><br />Although
Hanson praises the Arians for not “shying away from the scandal of the
cross,” in fact, their own theological program was its own attempt to
explain away the scandal of the crucified God. If the Nicene
theologians, as Rowan Williams argues, did not fully understand the
implications of contending for the <i>homoousios</i> of the Father and
Son, they nevertheless rightly emphasized the unity of the one Lord
Jesus Christ in such a way that eventually the question of God’s
participation in the suffering and death of Jesus would have to be
addressed.<br /><br />We're still addressing this issue. Many Christians
are still uncomfortable with affirming that God the Son experienced
death as a man (the theopaschite formula). They feel the need to
distance God from the suffering of the man Jesus. This is a huge
mistake. It's pretty close to Peter insisting that what Jesus had said
about his suffering and death in Jerusalem would "never happen" to him
(Matt. 16:22). Jesus pushes Peter aside as a Satan, saying that he does
not have "his mind on the things of God, but on the things of man"
(16:23). Indeed.
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<a href="http://web.archive.org/web/20040828075755/http://corrigenda.blogspot.com/2004_08_15_corrigenda_archive.html#109269259584221794">2:25 PM - Click here to link to this entry</a>
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<span style="color: #FFF99; font-family: Verdana, Ariel, Helvetica, Sans-Serif; font-size: small;">
<b>ECCLESIAE </b><br />
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<span style="color: #dd9944; font-family: Verdana, Ariel, Helvetica, Sans-Serif; font-size: x-small;">
<a href="http://web.archive.org/web/20040828075755/http://www.prpc-stl.org/">Providence Reformed Presbyterian (PCA), St. Louis, MO</a> <br />
<a href="http://web.archive.org/web/20040828075755/http://www.pcanet.org/">The Presbyterian Church In America</a><br />
<a href="http://web.archive.org/web/20040828075755/http://www.pcanet.org/general/cof_preface.htm">The Westminster Confession of Faith</a><br />
<a href="http://web.archive.org/web/20040828075755/http://www.covenantseminary.edu/">Covenant Theological Seminary</a><br />
<a href="http://web.archive.org/web/20040828075755/http://www.pcanews.com/">PCA News</a><br />
<a href="http://web.archive.org/web/20040828075755/http://www.worldmag.com/world/home.asp">World Magazine</a><br />
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<a href="http://web.archive.org/web/20040828075755/http://www.reformedrussia.org/index.htm">Reformed Presbyterian Church of Russia</a><br />
<a href="http://web.archive.org/web/20040828075755/http://www.faithtacoma.org/">Faith Presbyterian (PCA), Tacoma, WA</a><br />
<a href="http://web.archive.org/web/20040828075755/http://www.redeemer-dm.org/">Redeemer Presbyterian, Des Moines, Iowa</a><br />
<a href="http://web.archive.org/web/20040828075755/http://www.johnknoxpca.org/">John Knox Presbyterian (PCA), Ruston, LA</a><br />
<a href="http://web.archive.org/web/20040828075755/http://www.mincopca.org/">First Reformed Presbyterian, Minco, OK</a><br />
<a href="http://web.archive.org/web/20040828075755/http://www.lvpca.org/">Lehigh Valley Presbyterian, Allentown, PA</a><br />
----------------------- <br />
<a href="http://web.archive.org/web/20040828075755/http://www.arpsynod.org/">The Associate Reformed Presbyterian Church</a><br />
<a href="http://web.archive.org/web/20040828075755/http://www.bpc.org/">The Bible Presbyterian Church</a><br />
<a href="http://web.archive.org/web/20040828075755/http://www.crepres.org/">The Confederation of Reformed Evangelicals</a><br />
<a href="http://web.archive.org/web/20040828075755/http://www.epc.org/">The Evangelical Presbyterian Church.</a><br />
<a href="http://web.archive.org/web/20040828075755/http://www.federationorc.org/">The Federation of Reformed Churches</a><br />
<a href="http://web.archive.org/web/20040828075755/http://www.kapc.org/kapc/index.htm">The Korean-American Presbyterian Church</a><br />
<a href="http://web.archive.org/web/20040828075755/http://www.opc.org/">The Orthodox Presbyterian Church</a><br />
<a href="http://web.archive.org/web/20040828075755/http://www.rcus.org/">The Reformed Church in the United States</a><br />
<a href="http://web.archive.org/web/20040828075755/http://www.iserv.net/%7Ebethany/URC.htm">The United Reformed Churches of North America</a><br />
<a href="http://web.archive.org/web/20040828075755/http://www.reformedpresbyterian.org/">The Reformed Presbyterian Church of North America</a><br />
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<span style="color: #ffff99; font-family: Verdana, Ariel, Helvetica, Sans-Serif; font-size: small;">
<b>ALMAE MATRES</b><br />
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<span style="color: #dd9944; font-family: Verdana, Ariel, Helvetica, Sans-Serif; font-size: x-small;">
<a href="http://web.archive.org/web/20040828075755/http://www.lindbergh.k12.mo.us/lhs/">Lindbergh High School, St. Louis, MO (1975)</a><br />
<a href="http://web.archive.org/web/20040828075755/http://www.missouri.edu/">University of Missouri (Mizzou), Columbia, MO (1979, B.S. Geology)</a><br />
<a href="http://web.archive.org/web/20040828075755/http://www.covenantseminary.edu/">Covenant Theological Seminary, St. Louis, MO (1988, M.Div)</a><br />
<a href="http://web.archive.org/web/20040828075755/http://www.csl.edu/">Concordia Theological Seminary, St. Louis, MO (1998, S.T.M.; 1998</a></span></td></tr>
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knlnlhttp://www.blogger.com/profile/10303880166529920457noreply@blogger.com0tag:blogger.com,1999:blog-8937144288710090802.post-65903295052486897932013-07-14T21:15:00.003-07:002013-07-14T21:15:31.016-07:00Post Tenebras, Lux<span style="font-family: Verdana, Ariel, Helvetica, Sans-Serif; font-size: x-small;">The
conservative Presbyterian world finds herself embroiled in a nasty
controversy over baptism. For the life of me, I can't understand why
there is so much animosity directed against orthodox Calvinistic men who
believe that the Sacraments of the church have been neglected in
American Evangelical Protestantism and that a recovery of their
importance will help nurse a sickly church back to health. The debate
has been dismally disappointing. Into the darkness now comes some
light. Rich Lusk has written a wonderful essay <a href="http://web.archive.org/web/20040828075755/http://www.hornes.org/theologia/content/rich_lusk/do_i_believe_in_baptismal_regeneration_offsite.htm" target="RL">"Do I believe in Baptismal Regeneration?"</a>.
He says things that I've been saying for decades. But whereas I have
never been able (or willing) to put it all together in a comprehensive,
readable article, Rich has done just this. It's a long essay, but it
deserves a very careful reading. I'm actually hopeful enough to believe
that anyone who reads Rich's essay with an open mind will be convinced.
But then again, in the past I've been pretty naive in my hopefulness.
As they say: no brains, no headaches.
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knlnlhttp://www.blogger.com/profile/10303880166529920457noreply@blogger.com0tag:blogger.com,1999:blog-8937144288710090802.post-22122067543230247302013-07-14T21:11:00.003-07:002013-07-14T21:14:00.362-07:00 am the sort of man who writes because he has made progress, and who makes progress by writing. - Augustine, Epistle 143.2-3<span style="font-family: Verdana, Ariel, Helvetica, Sans-Serif; font-size: x-small;">I must
confess that until recently I did not have a grasp of the details of the
Bolshevik coup of October 1917. More than that, I didn't know much
about the desperate situation in Russia a decade or so before Czar Nic
II's abdication and death. A few months ago I decided to remedy that
lacuna and do some reading on modern Russian history. One of the more
informative and interesting books has been Harrison E. Salisbury's <i>Black Night, White Snow: Russia's Revolutions, 1905-1917</i>.
One major misconception I had was that Lenin's Bolshevik party out
planned and outwitted the opposition. That the defeat of the provisional
government and the occupation of the Winter Palace came about because
of the well-oiled, intricately planned machinations of Lenin and his
followers. I'm not sure where I got this idea from. But, boy, is it
wrong. Lenin didn't have a part in the Petrograd demonstrations in
February 1917 that ultimately led to the Czar's stepping down. He had
been out of the country for almost a decade. Furthermore, he didn't see
it coming. He was living in Geneva, Paris, and Cracow. He was part of
a coterie of emigre intelligentsia. They lived in their own
make-believe world. The guy didn't make much happen at all. He reacted
to what was happening. Even after he returned to Petrograd, when
things got tough he moved out to a villa to pace the floor and write
letters. He was an unscrupulous opportunist. The pitiful people or
Russia had no one they could trust--not the Czar or his ministers, and
not Kerensky's provisional government. Salsbury says it well:</span><br />
<blockquote>
<span style="font-family: Verdana, Ariel, Helvetica, Sans-Serif; font-size: x-small;">The
leadership that was offered the dark people [the Russian people] at
this moment came for the most part from a group of men and women who had
long been isolated from practical life--they had spent there days in
remote Siberian villages or, in the words of Pyotr Ryss, in attics on
the side streets of Paris, New York, Brussels, or Geneva. For years
they had been occupied with thought, with theory, with plans and
fantasies dominated by Russian maximilism, denying a life based on moral
principle. They were, Ryss believed, cold and endlessly logical in
their own terms. They hated the Government of Russia. They hated the
alien cities and villages in which they had been compelled to live.
They were accustomed to living within themselves, without discipline,
seeing life in the narrow terms of their own reading. The theories
which they conceived were new to them but often old, already tried in
the outer world. And each of these individuals had his <i>own</i> theory, his <i>own</i> secret for saving humanity. Only give him the opportunity and he would save the world and make people happy.</span></blockquote>
<span style="font-family: Verdana, Ariel, Helvetica, Sans-Serif; font-size: x-small;">Oh, and I had to listen to Shostakovich's 11th while I was writing this.
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<a href="http://web.archive.org/web/20040828075755/http://corrigenda.blogspot.com/2004_08_22_corrigenda_archive.html#109366266242469371">7:19 PM - Click here to link to this entry</a>
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4 comment(s)
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<span style="color: #005500; font-family: Verdana, Ariel, Helvetica, Sans-Serif; font-size: x-small;">
<b>Wednesday, August 25, 2004</b>
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<a href="http://www.blogger.com/null" name="109347309808215622"> </a><br />
<span style="font-family: Verdana, Ariel, Helvetica, Sans-Serif; font-size: x-small;">
<b>Oh, How I Love Cheeses</b><br /><br />My titular inspiration is <a href="http://web.archive.org/web/20040828075755/http://sacradoctrina.blogspot.com/2004_08_01_sacradoctrina_archive.html#109305256516486212" target="JG">Joel Garver's recent blog post</a>.
I couldn't stop laughing. Then I began to think of all the great
cheese-lover hymns that are waiting to be written. "I need thee,
precious cheeses" or "Cheeses, thou joy of hungry hearts" or "Cheeses,
wherever thy people eat" or after reading Joel's comments: "More about
cheeses would I know."
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<span style="color: #005500; font-family: Verdana, Ariel, Helvetica, Sans-Serif; font-size: x-small;">
<a href="http://web.archive.org/web/20040828075755/http://corrigenda.blogspot.com/2004_08_22_corrigenda_archive.html#109347309808215622">3:25 PM - Click here to link to this entry</a>
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<a href="http://www.blogger.com/null" name="109344726601350101"> </a><br />
<span style="font-family: Verdana, Ariel, Helvetica, Sans-Serif; font-size: x-small;">
<b>N. T. Wright on the Heart</b><br /><br />How many
times have I heard N.T. Wright criticized for not being concerned about
individual salvation? More than I can remember. Because he normally
comes at the question of the individual's proper relationship with God
from the perspective of the individual's place within a community, he
has been accused of only being interested in the social dimensions of
the Gospel. I've never discerned this problem in my reading of Wright.
But he himself I suppose has heard it enough that he needed to respond
to it in a recent <a href="http://web.archive.org/web/20040828075755/http://www.gordon.edu/ccs/N.T.WrightEvent.html" target="NTW">convocation address at Gordon College</a>. The entire address deserves your attention, but this paragraph in particular is worth quoting:<blockquote>
The
second thing I want to say about the heart is to reject and refute the
suggestion that is made from time to time that those of us who try to
tease out the meaning of the gospel, not least Paul's gospel, for the
church and society have left behind, or are regarding as irrelevant,
the call to every individual man, woman and child to respond to the
grace of God in the depths of their hearts. There are, of course, some
who have tried to do that: some who have used, for instance, the New
Perspective on Paul as a way of saying that Paul was `really'
interested in the coming together of Jews and Greeks rather than the
healing of the human heart, and some who have used the Fresh
Perspective on Paul as a way of saying that Paul was really a
politician and therefore not a theologian or pastor. That has never
been my view, and I have tried to learn from both the New and the Fresh
perspectives without following them into the sterile Enlightenment
either/or that both still embody. In the same way, there are some who,
following the low-church appropriation of romanticism, have imagined
that all outward actions, for instance in liturgy, must of necessity
be irrelevant or even dangerous to the true spirituality. That springs
from and sustains an already disintegrated worldview, and to point this
out, though no doubt unpopular, is in no way to downgrade the place of
the heart, but rather to insist that healthy human hearts belong
within active human bodies. The heart, and its redemption and renewal,
remains central to a genuine biblical soteriology and spirituality.
Loving God with the heart is the true response to the unmerited and
boundless love of God, of God's own heart; this response is itself, as
Paul insists, the result of the Spirit pouring it out into our heart.
When we understand this more fully we will see the way to a true
integration.</blockquote>
</span>knlnlhttp://www.blogger.com/profile/10303880166529920457noreply@blogger.com0