Thoughts from Luther on the Husband, from 1 Peter 3

Likewise, ye husbands, dwell with them according to reason, giving honor to the wife as to the weaker vessel, and as being heirs together of the grace of life, that your prayers be not hindered. [1 Peter 3:7]

...

On this subject no rule can be laid down. God leaves the matter to each individually, that he shall treat his wife in accordance with reason, according to the circumstances of each woman: for you are not to use the authority which you have, according to your own will, for you are her husband for this very purpose, that you may help to guide and support her,—not that you should destroy her. Hence none can lay you down a rule with exact limitations; you must understand yourself how you are to proceed in accordance with reason. Thus we have now heard in regard to husbands, also, what good works those who please God are to perform,—namely, that they dwell with their wives, endear themselves to them, and walk soberly with them.

...

"Not disclosing the weaknesses of the wife to others, nor observing them too narrowly himself, but hiding them both from others, and his own eyes, by love: not seeing them further than love itself requires."—Leighton.

...

As heirs together of the grace of life. The husband is not to dwell on this, that the wife is weak and fragile, but on this, that she also is baptized, and has the same that he has,—all blessings in Christ. For inwardly we are all alike, and there is no difference between man and woman, but as to the outward condition, it is God's pleasure that the husband rule, and the wife be subject to him.

Luther, Martin (2009-10-04). The Epistles of St. Peter and St. Jude Preached and Explained (Kindle Locations 1463-1464, 1472-1477, 1480-1481, 1488-1491). Public Domain Books. Kindle Edition. 
*bold emphasis mine.

Heresy and Christian growth

  One of my theology professors commented once that without exception all of the early church fathers believed things that we would now consider serious heresy.  That was a bit jarring.  Nearly ten years later, it makes a bit more sense, but it's still jarring.  It's almost like some of us subtly believe that heaven is reached by good theology, or at least by not having bad theology. So, here's the question: How much bad theology is allowable in order to be given relationship with God the Father and His Son Jesus?  Does enough bad theology cancel out faith? (The question is put a bit tongue-in-cheek, as I believe I am entirely orthodox on this point.)   

  My physical context is a country with Christian roots that go back to Antioch and Acts 11, and there is evidence of this ancient history all around me.  Thus I followed a friend's recommendation to read Philip Jenkins' The Lost History of Christianity about the history of the church in Asia and Africa.  It has been a very enjoyable read, but it has also revealed the ignorance of so many statements I have made and agreed to across many areas of Christian thought for most of my life.

  See, the Eastern church was never really part of the church history I have known.  After the 400's I assume that's because many of them were declared heretics for their beliefs on the nature of the union of Christ's human and divine natures.  But, while the Western view certainly has more biblical basis in my mind, does that mean that members of those other churches were automatically unregenerate because of this?  

  For instance, if we say that the Catholic church was corrupt in the Middle Ages (an obvious understatement at points), are we saying that there were not true Christians or even true churches within the Catholic church for 1,000+ years?  No, we are making a millennial generality.  In the same way then, why should we be taught nothing of the Asian and African churches from the earliest centuries onward.  Incidentally, numerically, the Asian and African churches likely made up 30-50% of the professed Christians in the world, especially during the early Middle Ages; while geographically the Church of the East would have been larger than either the Catholic or Orthodox Churches for much of this time.

The Three-Fold Christian world, centered on Jerusalem

  While parts of Jenkins' perspective may be controversial, the history hardly seems more difficult than sorting through the mess of European Christianity during that same time period.  Much of it is simply a history which is generally forgotten because as the author says, "the elimination has been so thorough as to obliterate any memory that Christians were ever there."  Other than professional historians, who knows that for centuries there were major Christian centers in Turkmenistan, Persia, Japan, China and Tibet, and possibly Java?  

  In any case, this book offers a history that provides insight into diverse areas from persecution (It wasn't all expansion.) to miraculous gifts (These were commonly reported, regardless of what we think of that. This should be acknowledged in the gifts debate.) to history (Paul's call at Troas took the church to Europe instead of Asia?) to the spread of the good news (Why didn't it reach China before Taylor?).  Maybe most importantly, the book asks the question of why the church can get wiped out in its most native context and why it might also survive when faced with terrible persecution.  What makes the difference?

  So, we are left wondering how much bad theology is too much?  Or, to frame the question the right way, how much of Jesus as He actually is and has revealed Himself does one have to know and acknowledge in order to love Him who has first loved us?  I am thankful to have learned of more of those who have loved the same Savior in hard times and places, even though the theological conundrum is beyond my ability to dissect.

  *Much of this history is also available in "The Church of the East" and other articles on Wikipedia.  However, the book is well worth the $10, as it is very well written.

Baseball Heaven or Heavenly Baseball?

  This morning I was pondering on whether it was really okay for me to be this fervent in my support for the Atlanta Braves.  See, there's a difficulty in my life that has made me realize how much I care for the aforementioned team: I live seven time zones away from Turner Field, which means games usually start around 2:10AM where I am.  It's the postseason now, and the Braves are in!  I can't really imagine being up at that hour of the night to watch the game unfold unless maybe it's Game 7 of the World Series; however... I have woken up early (no alarm) to find out results both games so far.

  So, where is the line in a Christian's life where something that is good can become an idol, more important than obedience, wisdom, or relationship?  I was giving thought to that in my life, but I also wanted to think through the fact that sports are equated to the Christian life multiple times in Scripture, so what might I learn about heavenly truth from this earthly gift of baseball?  A few thoughts that occurred to me, in baseball terms:

1.  If you know that your team will win, then being the pitcher who gets pounded in the middle innings is less difficult because you are still going to be a winner!

 2. If you live for the win and the end is assured, you simply play to do your part well, not to be either the savior or the scapegoat.  

3.  Our performance will not be a deciding factor in the outcome that makes us winners, but it will definitely be related to the individual awards received.   

Play, in such a way that you may win!

GO BRAVES!

How to see a Far Land

  I have been reading Louis L'amour's classic medieval novel, The Walking Drum, for the first time since high school.  The first quote below has a number of applications to both living well in this life, as well as living well for the next one.

He who would see a far land must carry the far land in his heart.  The heat, dust, and struggle are a part of it; these were what made the beauties worth having.   

An excellent second thought from the book:

Reading without thinking is as nothing, for a book is less important for what it says than for what it makes you think.

 My final comment on the book would be that much of the Turkish and Middle Eastern culture portrayed in it is still the same, including many words that have scarcely changed.  This is definitely making it more enjoyable for this student of Turkish culture and language.

Beauty in Place

Do I see both the beauty and the potential beauty in the place and among the people where I have been put?

Do I watch for, embrace, and support the image of God here no matter how different it might be from my expectations?

Do I seek to grow to resemble His beauty as reflected here, or do I just see different? 

Scripture arrangement related to previous post

14 Sing aloud, O daughter of Zion;

shout, O Israel!

Rejoice and exult with all your heart,

O daughter of Jerusalem!

15 The Lord has taken away the judgments against you;

he has cleared away your enemies.

1 And David said, “Is there still anyone left of the house of Saul, that I may show him kindness for Jonathan's sake?” 2 Now there was a servant of the house of Saul whose name was Ziba, and they called him to David. And the king said to him, “Are you Ziba?” And he said, “I am your servant.” 3 And the king said, “Is there not still someone of the house of Saul, that I may show the kindness of God to him?” Ziba said to the king, “There is still a son of Jonathan; he is crippled in his feet.”4 The king said to him, “Where is he?” And Ziba said to the king, “He is in the house of Machir the son of Ammiel, at Lo-debar.” 5 Then King David sent and brought him from the house of Machir the son of Ammiel, at Lo-debar.

The King of Israel, the Lord, is in your midst;

you shall never again fear evil.

16 On that day it shall be said to Jerusalem:

“Fear not, O Zion;

let not your hands grow weak.

17 The Lord your God is in your midst,

a mighty one who will save;

he will rejoice over you with gladness;

he will quiet you by his love;

he will exult over you with loud singing.

 6 And Mephibosheth the son of Jonathan, son of Saul, came to David and fell on his face and paid homage. And David said, “Mephibosheth!” And he answered, “Behold, I am your servant.”7 And David said to him, “Do not fear, for I will show you kindness for the sake of your father Jonathan, and I will restore to you all the land of Saul your father, and you shall eat at my table always.” 8 And he paid homage and said, “What is your servant, that you should show regard for a dead dog such as I?”

19 Behold, at that time I will deal

with all your oppressors.

And I will save the lame

and gather the outcast,

and I will change their shame into praise

and renown in all the earth.

20 At that time I will bring you in,

at the time when I gather you together;

for I will make you renowned and praised

among all the peoples of the earth,

when I restore your fortunes

before your eyes,” says the Lord

18 I will gather those of you who mourn for the festival,

so that you will no longer suffer reproach.

9 Then the king called Ziba, Saul's servant, and said to him, “All that belonged to Saul and to all his house I have given to your master's grandson. 10 And you and your sons and your servants shall till the land for him and shall bring in the produce, that your master's grandson may have bread to eat. But Mephibosheth your master's grandson shall always eat at my table.” Now Ziba had fifteen sons and twenty servants. 11 Then Ziba said to the king, “According to all that my lord the king commands his servant, so will your servant do.” So Mephibosheth ate at David's table, like one of the king's sons. 

(2 Samuel 9:1-11 & Zephaniah 3:14-20, ESV; emphasis mine)

Zephaniah, Sultan Suleiman, and Mephibosheth

  As I've continued to meditate on Zephaniah, yesterday I was struck by one of the most beautiful images of salvation I've seen.  First in 3:14, God calls His people to sing and rejoice and exalt.  Why? They've been cleared of being criminals, and He has removed their enemies.  (Incidentally, their greatest crime which was removed was against God Himself.)  There is no longer any need for them to fear or feel guilt!  They have been saved by the Mighty One who rescues with rejoicing.  The Lord now lives among them!  Indeed, He calls all of them to a great festival.  At this festival, the crippled and the 'black sheep' are honored guests due to His salvation: they are released from oppression and isolation into love and unity.  Furthermore, their forfeited fortunes are restored to them.  Amazing!  
  
  As I pondered this, I wished for a parable or allegory to understand it better, what would it look like for a mighty king to throw a feast for crippled enemies and restore their fortunes, for life... and I got about that far and was reminded of David's treatment of Mephibosheth.  As I read the story again in 2 Samuel 9, I was blown away by the magnitude of the kindness of God as modeled by David.  See, Bethany and I are watching a show about the Ottoman Sultan Suleiman as part of our Turkish learning, and it's completely unthinkable that even such a good and wise sovereign would allow a rival to live, much less bring him to a feast.  Typically, even brothers and stepbrothers might be killed to gain and keep the throne; Suleiman had both his best friend and his oldest son killed when he thought they were threats.  

  So, think of the overwhelming grace of David, the king of Israel, who suddenly has the idea to honor the previous king's family, particularly the line of the previous crown prince!  So, David searches for a potential claimant to his throne in order to 'show the kindness of God to him'!  And yes! that is what he does, he finds Mephibosheth, a crippled grandson of the former King Saul, son of Crown Prince Jonathan.  He tells him to fear nothing and to come eat always at the king's table.  Then, he restores the family fortune to him, a crippled rival who had expected death.  Indeed, that is the kindess of God, a magnificent display of the gospel of the Mighty One's salvation of broken cripple rebels.  

  May our wondering, thankful response to our Sovereign be that of Mephibosheth to his king: And he paid homage and said, “What is your servant, that you should show regard for a dead dog such as I?”  

Scripture arrangement of the related passages: 2 Samuel 9:1-11 & Zephaniah 3:14-20

Aşkı Bulacaksın - an oldies Turkish love song

  I heard this catchy song in a friend's car a couple weeks ago, so once I figured out how to find it, I wanted to figure out the words.  So, here's my translation of "Aşkı Bulacaksın" which I only completed so I could give it to my wife.  Hopefully, I can improve the translation as my understanding of Turkish idioms improves!  A version of the song performed by Tanju Okan is embedded between my English translation and the Turkish words. 

You will find the prettiest love

Some twilight when you meet her

You’ll find true love, with her

As you come face to face and blush.

Instantly your heart will be ablaze;

Your hand, your foot will dance around.

You will find the prettiest of loves

When the sun sets right as you meet her

You’ll find true love  

You’ll be so tongue-tied

  that you can’t say a word

Everywhere will be brilliant

And those eyes of yours will be dazzled

Don’t ask me what sort

  of issue this is

If you’re in such a state, look at yourself

Don’t whine or complain

  about this sort of love

In the world you've no other joy.

Look! I’ll tell you something.

  Don’t lose your senses.

This is the most beautiful thing in life.

Take care not to forget

  to give ear to your friend,

In the world you've no other joy.

You will find the prettiest of loves…

Instantly your heart will be ablaze;

Your hand, your foot will dance around.

You will find the prettiest love

When the sun sets right as you meet her

You’ll find true love…

 (This song apparently has a completely different meaning than when directly translated from the French original by Dalida “Gigi L'amoroso.”)

En güzel aşkı bulacaksın 

Bir akşamüstü onunla karşılınca 

Aşkı bulacaksın onunla
Göz göze gelip yüzün kızarınca 

Bir anda kalbin tutuşacak 

Elin ayağın dolaşacak 

En güzel aşkı bulacaksın 

Güneş batarken onunla karşılanca 

Aşkı bulacaksın 

Birşeyler söylemek için
  dilin tutulunca
Her taraf aydınlık olacak 

Ve o gözlerin kamaşacak

Bu ne biçim iştir

  diye bana sorma 

Her ne halin varsa kendin gör 

Bu ne biçim aşktır
sızlanıp yakınma 

Dünyada senden mutlusu yok

Bak haberin olsun

aklını kaçırma 

En güzel şey bu hayatında 

Ve sakın unutma
kulak ver dostuna 

Dünyada senden mutlusu yok.

En güzel aşkı bulacaksın... 
Bir anda kalbin tutuşacak 

Elin ayağın dolaşacak 

En güzel aşkı bulacaksın 

Güneş batarken onunla karşılanca 

Aşkı bulacaksın...

*Söz (lyrics): Mehmet Teoman

My Life, a river

My Life, a river

If my life is like a river, why does it forget the Source?

If my river flows toward the Ocean, shall I select its wanderings?

Shall the burbling spring become a stagnant marsh?

Shall the flowing, living life become a dry creek bed?

Will the river follow grace's path or meander in its own?

Will it plunge and change as waterfall, or pool into a lake?

May it reach the ocean Source in mingled, roaring joy.

Returned: no pantheistic swirl, just Source-exalting thrill.

Purified: never again a cesspool or brackish puddle. 

Energized: receiving, sharing, outpouring Sourced life. 

Honor, Shame, and Slanting Theology

  In my 'Top Recommendations from 2012,' I listed The Crescent through the Eyes of the Cross as my most thought-provoking book from last year.  It continues to challenge my thinking in a variety of areas, including getting me to read a book called 'Honor and Shame' by Roland Muller (also in  The Messenger, the Message, and the Community.)  This book deals with the topics of guilt-, fear- and shame-based cultures in relation to the Scriptures; most importantly it calls us to see the good news of Christ fully as it speaks to every person's guiltiness, fearfulness and shamefulness before the King and Judge of the universe.

  Most of us who were trained in a Western theological system were not taught to deal theologically with the Gospel outside of a guilt-justification context.  Thus, when people don't feel guilty before God, for instance in an Islamic (shame-based) or animistic (fear-based) culture, we struggle to bring the good news of salvation and true life to them.  Many of us have never felt particularly shamed or dirty before God, simply guilty; or maybe, we've never wondered if the spiritual forces which attack us are stronger than those which defend us.  In either case, the Gospel speaks thoroughly to these issues, as well, of course, as addressing our guiltiness.  And we do want a fully displayed Gospel!

A Tree Leaning on a Graveyard Fence

  This tree, which I walk by daily, reminds me of the dangers of an unbalanced and slanted theology: if the tree were not propped up by the fence, this tree would likely have fallen over long ago.  It seems like the tree lacked even sunlight and therefore grew dangerously.  I hope our theology is not as badly slanted as it feels, but from where I am, it certainly feels as badly slanted as the tree.  The problem is not what has grown; the problem is what hasn't!  

 The Old Testament has tons to say about God's purifying and exalting salvation to a shame-based culture where people feel polluted and unclean before God, but I am just beginning to see much of it for the first time.  The Gospel accounts are similarly filled with Jesus stepping into shamed and outcast peoples' lives and raising them to honor in salvation.  First Peter is another good place to go to consider these Gospel themes.  

 It is in that context that Zephaniah 3:11-12, 18-20 has given me great encouragement. Notice the parts I've bolded which speak directly to this great salvation!

“On that day you shall not be put to shame

because of the deeds by which you have rebelled against me;

for then I will remove from your midst

your proudly exultant ones,

and you shall no longer be haughty

in my holy mountain.

But I will leave in your midst

a people humble and lowly.

They shall seek refuge in the name of the Lord

I will gather those of you who mourn for the festival,

so that you will no longer suffer reproach. ...

Behold, at that time I will deal

with all your oppressors.

And I will save the lame

and gather the outcast,

and I will change their shame into praise

and renown in all the earth.

At that time I will bring you in,

at the time when I gather you together;

for I will make you renowned and praised

among all the peoples of the earth,

when I restore your fortunes

before your eyes,” says the Lord.