Recently, I was discussing the issue of baptism with a friend, specifically, paedobaptism, but it turned to baptismal regeneration.
Continue reading “Acts 2.38 and Acts 3.19 – Baptismal Parallels”
fides quaerens intellectum
Mar 15 2010
Recently, I was discussing the issue of baptism with a friend, specifically, paedobaptism, but it turned to baptismal regeneration.
Continue reading “Acts 2.38 and Acts 3.19 – Baptismal Parallels”
Nov 20 2009
The speech given by the Apostle Peter in Acts 2 is the first speech given by disciples of the ascended Christ – the first of the new community of believers. It is important, historically, to have this speech which officially delivers the rules of the community to take place on Pentecost. Just as the Gospels establish that Christ is the Passover, this speech served to establish that this was the Church’s Pentecost. It mimicked the scene played out in Exodus 19, and indeed, the later writer of Hebrews notes the comparison as well (Hebrews 12.18-24). Not withstanding the historical significance of placing this speech at the beginning of Christian history we find an attempt at redefining the Hebrew writings in light of the new community and connecting certain aspects of the Jewish Scriptures to salvation and thus the new community.
Oct 16 2009
I am currently reading through Anthony Le Donne’s book, The Historiographical Jesus, and came across his entry into presuppositions, which he quotes Goulder on Acts. Michael Goulder laid down two presuppositions for the study of Act in his 1964 work, Type and History in Acts:
May 04 2009
Humanity, as a whole, seeks things larger then themselves.
Those professing the name of Christ seek evidence of God supernaturally manifested before them, claiming to know God only by the miracles that He performs.
Yes, for all of those that Christ miraculously fed, only 120 made it to the upper room on the day of Pentecost. How many souls were gained by miracles?
In the first historical document of the Church, we read in chapter 8 concerning two men: one a sorcerer and one a eunuch.
In the city of Samaria, the Gospel of Jesus Christ had come, preached by Philip (8.5; 12). Along with this Name, as was apt in the early Church, things happened:
And the multitudes with one accord heeded the things spoken by Philip, hearing and seeing the miracles which he did. For unclean spirits, crying with a loud voice, came out of many who were possessed; and many who were paralyzed and lame were healed. (Acts 8:6-7 NKJV)
There was a man, by the name of Simon, who practicing magic, and bewitched the city as to his might, but when he saw real power, he craved it. As the city fell to the Gospel, Simon too believed (but in what?):
Then Simon himself also believed; and when he was baptized he continued with Philip, and was amazed, seeing the miracles and signs which were done. (Acts 8:13 NKJV)
Upon baptism – not having received the holy Spirit as of yet, Simon continued with Philip, but saw only the miracles. I have to wonder what heed was given to the Scriptures. Simon saw the power, the ‘great power’ of God, the miracles and the signs that accompanied the Preacher, but did he ever hear the Word of God being preached to the city?
When news returned to Jerusalem, the Apostolic Council (of if you like, Bishop Board) sent Peter and John – those that had ran to the tomb of the Saviour – to bring the holy Spirit. (Only baptism in the name of Jesus Christ had taken place, but the Spirit was yet to fall.
The Apostles came, the Spirit fell, and Simon retreated to his flesh – he desired the authority to give the holy Spirit as he perceived the Apostles to have done. Instantly, Peter rebuked him, saying:
“Your money perish with you, because you thought that the gift of God could be purchased with money! You have neither part nor portion in this matter, for your heart is not right in the sight of God. Repent therefore of this your wickedness, and pray God if perhaps the thought of your heart may be forgiven you. For I see that you are poisoned by bitterness and bound by iniquity.” (Acts 8:20-23 NKJV)
Let us not dwell, only note, that Simon’s serious of sin came on this side of the flood waters of baptism. Who is to say that if Simon had first asked Philip for this, the response to a sinner would have been easier? Peter knew that the man’s heart was not right – but he didn’t know if the sin could be forgiven him. (Compare this with John 20.23) Simon who believed, focused only on the miracles and power that he saw, but did not head the word of the Gospel.
Philip, after Samaria, is found by divine command, walking south to Gaza. There, he saw a great caravan of the chief of the Queen of Ethiopia’s house who had been to Jerusalem, no doubt for the Passover. It was during this season which people would bring their copy of Scriptures to the Temple to correct any errors that had crept in due to copying. This tells us that this Eunuch was at least someone who believed in the Jewish Scriptures – although by Mosaic Law he could not participate.
Philip was commanded not to just join up with the caravan, but to overtake it. As he was running, he noticed the Eunuch reading, and after a little conversation, was invited up into the chariot to help explain the Scriptures. Reading from the Servant Song in Isaiah, Philip was able to preach the Gospel. The man, realizing that he was in sin, but that he could now leave that reproach in the southern Palestinian desert, and asked for baptism.
He believed not by power or might, but by the word of God. Paul would say in Romans 10.17 that Faith comes from what is heard when what is heard, is the Word of God. Miracles entertain, but for the Faithful, the Scriptures are the bread of life by which we know God, and move towards God.
Aug 08 2008
The last thing I would want to do on this blog is impugn my brothers and sisters with whom I worship God each week, whether in my local congregation or in the Church Universal; this post is not to be taken as criticism of them or anyone except those that deny the rightful place of education and learning in the Church. What I hope to do with this post, and subsequent posts, is to provide a Scriptural foundation against anti-intellectualism.
Rick M. Nañez, in an interview earlier this year said,
Anti-intellectualism keeps us from affecting our institutions and their various departments with solid Christian thinking. It hinders our ability to think in terms of worldview, that is, to understand the hundreds of otherwise fragmented areas of life in a coherent way. If we are suspicious of the intellect, we are hamstrung when it comes to providing well-thought-out answers to difficult questions from critics and skeptics. Anti-intellectualism can also lead to dangerous forms of mysticism and a type of superstitious faith.
I believe that anti-intellectualism tends to lead Christians into relatively superficial spiritual lives, at least, in comparison to the impact they could make if they engaged in “thinking on purpose” for the glory of God. Also, mediocrity in the “life of the mind” leads the Christian subculture to criticize, fear, and condemn the secular institutions that their anti-intellectual, evangelical, and Pentecostal parents and grandparents abandoned the generations before.
He points to the root cause as,
Though Pentecostalism has built within it some elements that make its adherents more susceptible to anti-intellectualism, I think that evangelicals struggle with the problem almost as much as we do. We have common roots in the pragmatic, revivalistic, and romantic era of America in the 18th century, so both our nation as well as our nation’s homegrown movements tend to battle with the temptation to pit doing against thinking, and spirit against mind.
Anti-intellectualism leads to a faulty foundation for the Church, based solely on tradition – tradition that is generally only a generation or two old. Many point to modern science, such as evolution and even biblical translation as causes of this anti-intellectualism; however, these sciences must be explored and whenever possible, embraced. We can look at evolutionary science and discovery in it’s lack of answers the need for faith, pointing us to the words of Moses as the answer. We can take geology and find mud seams in the oldest mountains in the world and wonder at the timeline of these scientists, and again, point to Moses. Further, we can look to the advances biblical languages, culture, and customs and create a truer translation of the very Word of God instead of holding blindly to a 16th century translation. And in studying the very Word of God, we can hear the words of Peter and Paul, John and James, as they tell us their theology and their stories of our Lord Christ. In studying the biblical languages and the surrounding environment, we can be in the audience as Christ teaches the parables.
This anti-intellectualism is based in misunderstood passages in found in the bible, such as the one listed below.
Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus.
(Act 4:13 KJVA)Now when they saw the boldness of Peter and John, and perceived that they were uneducated and untrained men, they marveled. And they realized that they had been with Jesus.
(Act 4:13 NKJV)θεωρουντες δε την του πετρου παρρησιαν και ιωαννου και καταλαβομενοι οτι ανθρωποι αγραμματοι εισιν και ιδιωται εθαυμαζον επεγινωσκον τε αυτους οτι συν τω ιησου ησαν (Act 4:13 TR)
This is a much used verse to rail against education of ministers in the Church, or to dismiss education outright; however, upon closer examination of this verse, in context of the entire passage, we will see that the ‘ignorance’ of the fishermen was not due to lack of education, but failure to observe Jewish Religious education and the traditions that were enforced by it.
To note, παῤῥησία (parrhēsia), does not mean courage as in boldness, but directly relates to how one speaks to a higher authority. To put it in terms that every American would understand, it is the freedom of speech – freedom to say what we want without fear of reprisal.
Unlearned (ἀγράμματος agrammatos) is literally, unlettered. With special reference to Rabbinic culture, which was absent in Peter’s short sermon. It should be noted here that while Peter’s epistles are not without theological insight, John’s Gospel is filled with hard theology, such as the use of Logos. In his Apocalypse, nearly every phrase is coded so that solid listeners could understand where as truly unlearned could not.
Literacy, of the lack thereof, has been shown to be very low, and usually restricted to those classes that needed it. Crossan (Jesus and the Kingdom, in Jesus at 2000, ed Marcus J. Borg, p.53) cites anonymous “experts on literacy in the ancient world,” as placing literacy in the area at the time at around three percent. However, the NET bible translators tells us, Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. How odd is it then that we have both Peter and John who both wrote books, and not only then, but James and Jude.
This does not mean that Peter and John were unlearned, but only unlearned in the area of Jewish Rabbinical Tradition.
Ignorant (ἰδιώτης idiōtēs) has a general sense of being a private person. Originally, one in a private station, as opposed to one in office or in public affairs. The idea is that the person does not have professional knowledge, something that the Rabbis easily said about the Apostles. (see below) In 2nd Corinthians 11:6 Paul uses to refer to himself as one unskilled in public speaking. Paul, who was perhaps the most educated writer, save Moses, surely could not be called ignorant.
It should be noted at least John and James, the sons of Zebedee who was no mere fisherman but an owner of an enterprise large enough to employ not only his sons but others as well, were friends of the High Priest, John 18:15.
College Press NT Commentary:
The nature of John’s relationship to the high priest has been the subject of considerable speculation among scholars for many years. On the one hand it seems incredible that a Galilean fisherman would be an intimate with one of the wealthiest and most powerful men in Palestine. But, on the other hand, there is evidence that Zebedee, John’s father, had a considerable fishing business (see Mar_1:19-20). If John is the unnamed disciple of Joh_1:35, there is the suggestion that he was financially capable of leaving home and following first John the Baptist and then Jesus himself. Such a person may have been a frequent visitor to Jerusalem, and if his prosperous family had made substantial gifts to the temple, it is not impossible that the young John had worked his way into the friendship circles of the high priest’s family
If the father of the Apostles John was this wealthy, then it is more than possible that he was well-educated, although again it may have not been in the Rabbinical Tradition, the same Tradition that Christ taught against. Note, He never taught against learning, but the Tradition that developed absent of God.
Anti-intellectualism is very broad in its focus. If, on the other hand, intellectualism was tempered with the Spirit of God, as it was with Peter and Paul, then it would be serve to build a firm foundation. We must not eschew learning, else we find ourselves standing against a Paul or a John.
Apr 18 2008
First, allow me to state that I am new to Bible Translation, having only worked in this area for some two years. I still hope to be new some 60 years from now.
Here is a question that is on my mind. Granted, I have not yet begun Luke-Acts, but this is still something that is useful for other uses.
Luke-Acts (I presume these books written by the same author to the same ‘person’) is addressed to one by the name of Theophilus. Would it be implausible to translate the ‘name’ directly to it’s base meaning instead of mere transliteration?
Luke 1.3
It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus,
εδοξεν καμοι παρηκολουθηκοτι ανωθεν πασιν ακριβως καθεξης σοι γραψαι κρατιστε θεοφιλε
It can be translated as ‘friend of God’ or ‘beloved of God’, or as Robertson suggests, ‘God-lover’. It is my opinion, and I owe much of that opinion to Peter Doble’s book, the Paradox of Salvation, that Luke-Acts was written with a central theologia crucis in mind. Could the addressee be a part of that plan?
From Wikipedia comes this possible suggestion as to who Theophilus was:
A growing belief points to Theophilus ben Ananus, High Priest of the Temple in Jerusalem from 37-41 A.D. In this tradition Theophilus would have been both a kohen and a Sadducee. That would make him the son of Annas and brother-in-law of Caiaphas, raised in the Jewish Temple. Adherents claim that Luke’s Gospel was targeted at Sadducee readers. This might explain a few features of Luke. He begins the story with an account of Zacharias the righteous priest who had a Temple vision of an angel (1:5-25). Luke quickly moves to account Mary’s purification (niddah), Jesus‘ Temple redemption (pidyon ha-ben) rituals (2:21-39), and then to Jesus Temple teaching when he was twelve (2:46). He makes no mention of Caiaphas’ role in Jesus’ crucifixion and emphasizes Jesus’ literal resurrection (24:39), including an ascension into heaven as a realm of spiritual existence (24:52; Acts 1:1). Luke also seems to stress Jesus’ arguments with the Sadducees on points like legal grounds for divorce, the existence of angels, spirits, and an afterlife (Sadducees did not believe in the resurrection of the dead). If this was the case then Luke is trying to use Jesus’ rebuttals and teachings to break down Theophilus’ Sadducean philosophy. One could also look at Luke’s Gospel as an allegorical (רֶמֶז remez) reference to Jesus as “the man called the Branch” prophesied in Zechariah 3:8; 6:12-13, who is the ultimate high priest foreshadowed by the Levitical priesthood.
And it could be, and let’s say it was (I don’t believe it, but…). That Theophilus is long dead, and yet the audience for Luke-Acts remains. Would be it acceptable to translated Theophilus to ‘Friend/Beloved of God’?
Really, I guess no matter what, the audience to Luke-Acts remains, so shouldn’t the addressee be the present community, that of the Friends of God? Or, incase of the Church, the Beloved of God?
To be fair, to follow that line, should we then discard other names as addressee’s? I wouldn’t so, since Timothy and Titus and others are recognized as actually existing people or places, etc… Theophilus, since I don’t buy the above suggestion, does not fall into that category.
I would recommend translating in this case the name to the base meaning, and not attempting a mere translation.
I can see Luke saying, “O Friend of God, let me tell you more about the things that happened after Jesus did begin to do and teach.”