A New Bible Translation is in the Making - The Common English Bible

There is yet another English translation of the Bible in the works. It will be called the Common English Bible. According to the website "[t]his new translation is sponsored by the Christian Resources Development Corp, a subsidiary funded by the United Methodist Publishing House for ecumenical partnerships in curriculum, music, and Bibles." I have not seen an official release date but we can probably expect to see portions of it in the next year or so.

The website further reports that the translation "will be used in the teaching and worship practices of congregations in at least the following traditions: Presbyterian, Episcopal, Methodist, Lutheran, Baptist, Disciples of Christ, and the United Church of Christ." The range of translators is very ecumenical.

The rationale for this new translation is similar to many others I've read. They say, "Music and worship practices have shifted significantly in the previous 15 years, with more emphasis on image and metaphor. A new translation must attend to evocative language that is more engaging emotionally than precise, systematic syntax. Further, due to globalization, technology, and the internet, enormous changes have occurred in the English language since the major translations were prepared a generation or two in the past. The vocabulary of the English language has tripled in size to more than one million words. It is time for a new translation that responds to the more recent needs and idioms of Bible readers."

I'm not sure English has changed that much to warrant an entirely new translation. I'll wait to see what this new emphasis on "image and metaphor" looks like. As with most contemporary translations this one will be dynamic equivalent in nature.

Charles Wesley - Reflections 3

I'm making my way through the biography of Charles Wesley by John R. Tyson. I want to highlight two chapters that showed Wesley's great love--first for his family and second for the Church of England.

Charles and Sally Wesley had eight children. Of those eight only three survived infancy. On one occasion Charles received a letter from Sally informing him of the death of their son John James. She wrote, "This comes to acquaint you that our dear little babe is no more, his agony is over, but it was a hard struggle before he could depart. He was dying all yesterday from ten o'clock; about nine last night he departed." Charles wrote back for Sally to pray "Father, not as I will, but as thou wilt." In this he said, "God, who knoweth whereof we are made, and considereth that we are but dust, will, for Christ's sake, accept our weakest, most imperfect, desires of resignation. I know, the surest way to preserve our children, is to trust them with Him who loves them infinitely better than we do." (209) To read this too quickly would be a tragedy. No doubt the pain went deep. But not so deep as to shake the faith of this father who believed that God still loved his children better than he did. I could only imagine him holding this letter in his hand with a tear- stained face and the added pain of not being able to be there to console his dear wife. For some what Charles wrote will seem as little more than platitudes. But they are not. They are the thoughts of a man who was deeply entrenched in the love of God and, perhaps more importantly, his knowledge of God's for him. The saints of God are not immune to the deepest pain this world has to offer.

Frequently separated from Sally the letters between them are a living testimony of their love and devotion. Charles was sometimes frustrated that Sally did not write as much as he did. They agreed to pray for each other daily at 5:00 p.m. (202) Charles did feel a tension between his work and being separated from Sally and the kids and wrote about it often. And true to course Charles wrote hymns on virtually everything--on the occasion of their anniversary to children cutting teeth. (202 & 206) He even wrote a hymn about a family cat! (207) I was disappointed to read that he "apparently believed that to show the children his favor would spoil them." (209) But love them he did. When Charles Wesley Jr. began to show interest in music he encouraged him to pursue his desires in spite of protests from those who thought this was inappropriate and worldly. He encouraged his daughter in her poetry (but expressed concern about her wearing high heels since they made her "more liable to fall"). (212)

Wesley's marriage was a happy one. The same could not be said of John. Charles struggled with the balance of the needs of the ministry and his families needs. It became a source on tension between the two brothers. But another issue would threaten to separate the brothers even more--the issue of the Church of England.

The issue of whether the Methodist should separate from the Church of England was a source of tension between Charles and John. The issue of separation for Charles was a non-negotiable. Tyson notes that "he considered support for the Church of England an implicit requirement for membership in the Methodist societies." (215) At the heart of the issue was the desire on the part of the lay preachers to distribute the sacraments. This they could not do without the proper ordination from the Church. Charles began to refer to them as "Melchisedechians," that is, "an order of priesthood without lineage or genealogy." (218-19) In time Charles seriously contemplated leaving Methodism if they were to separate from the Church. (224 & 227) Through all of this John was convinced that his brother was "overreacting about the potential for schism" and even said Charles was guilty of bigotry. (224 & 226) For some, however, a schism with the Church already existed. The mere existence of lay preachers was itself a form of separation.

Tyson summarizes this chapter with the words of one early Methodist preacher, Adam Clarke, who said, "Mr. J. Wesley mildly recommended the people to go to the Church and Sacrament. Mr. C. Wesley threatened them with damnation if they did not." ( emphasis his, 229)

At the end of the day I saw Charles as a man of passion for both his family and his church. He loved them both and desired the best for both. He was not blind to the faults of the church but "his criticisms were usually tinged with compassion and love." (216) Current criticisms of the church today could learn much from Wesley.

In Store Now - Divine Impassibility and the Mystery of Human Suffering

The topic of divine impassibility has interested me for some time. Some of you may not know what divine impassibility is. As with most doctrines there is a spectrum of beliefs about impassibility. On the more extreme end it says that God cannot be acted upon or experience any emotions. In its milder form it says God cannot suffer. Theologian A. M. Fairbairn once wrote, "Theology has no falser idea than that of the impassibility of God." More recently the German theologian J. Moltmann has all but written its eulogy. He says, "The doctrine of the essential impassibility of the divine nature now seems finally to be disappearing from the Christian doctrine of God." Perhaps Moltmann has spoken a little too soon. While certainly a minority view it is has some strong proponents who, while recognizing some weaknesses in some of its classical formulations, have understood what impassibility is seeking to protect and why it is still necessary.

I look forward to reading Divine Impassibility and the Mystery of Human Suffering because I think there is some wisdom in a properly formulated doctrine of impassibility. My thoughts have been mostly shaped by Thomas G. Weinandy. I read his book Does God Suffer? a couple of years ago and was very impressed with his reasoning. This new book from Eerdmans, edited by James F. Keating and Thomas Joseph White, brings together a spectrum of opinions from Catholic, Protestant and Orthodox traditions. For those seeking to understand this doctrine and see arguments both for and against this will be a must-read volume.

It is a paperback with 357 pages and sells for $45.00.

Coming Soon from IVP Academic - Worshiping with the Church Fathers

IVP has been working hard to provide the church with access to her rich history. The newest work is called Worshiping with the Church Fathers by Christopher A. Hall. Previous titles have been Learning Theology with the Church Fathers and Reading Scripture with the Church Fathers. The catalog description follows:

"Christopher Hall invites us to accompany the fathers as they enter the sanctuary for worship and the chapel for prayer. He also takes us to the wilderness, where we learn from the early monastics as they draw close to God in their solitary discipline.

The focus of this book is not liturgy but more broadly worship in its corporate and individual dimensions. We enter into the patristic understanding of baptism and the Eucharist. And we come under the instruction and discipline of great spiritual teachers of prayer.

In two previous books, Reading Scripture with the Church Fathers and Learning Theology with the Church Fathers, Christopher Hall has ushered us alongside the church fathers as they study the Scriptures and plumb the depths of theology. In this survey of the spiritual life of worship he informs and challenges Christians in faithful living today. Hall weaves his own experiences into his observations of the fathers' practices and teachings and so helps us close the gap of the centuries. Readers will enjoy a rich and rare schooling in developing their spiritual life."

Fair warning: an orthodox priest once told me, "Once you start reading the fathers of the church your road to Orthodoxy is a short one." A sentiment I think The Voice of Stefan would agree with.

These are valuable resources and they are at a most reasonable price of only $20.00 Look for this newest volume in January 2010. It will be paperback with 312 pages.

Charles Wesley - Reflections 2

Today we'll look at Charles Wesley and "The Poison of Calvinism." The words come from Wesley as he described those members of Methodism who became Calvinists. He says of them, "The poison of Calvinism has drunk up their spirit of love." (104) As Tyson describes it Charles not only didn't like Calvinism he had a "revulsion" to it. (102) What could create such an attitude? The Calvinists themselves. "Wesley was repulsed by the haughty pride he saw in some of those who had come to consider themselves 'the elect.'" (102) Calvinism's greatest problem is sometimes its very adherents. Make no mistake, however, Wesley had no affection for the doctrines either. Calvinism is described as nothing less than a "horrible decree," "a hellish blasphemy" and its advocates are "Priests of Moloch." (112) Charles was perhaps most poignant in his hymns. Consider this from the hymn entitled "The Horrible Decree":

Ah! gentle, gracious Dove;
And art Thou grieved in me,
That sinners should restrain Thy love,
and say, "It is not free;
It is not free for all";
The most Thou passt by,
And mockest with a fruitless call
Whom Thou has doom'd to die.

Tyson notes two figures during this controversy: John Cennick and George Whitefield. Cennick had been sent by John Wesley to be the master of the Kingswood School. As it turned out Cennick was a "closest Calvinist." When this was discovered Charles lamented, "we have set the wolf to keep the sheep." (104) Charles tried to come to some kind of understanding with Cennick but to no avail. He sent for John (who was still dealing with the "still ones") to come and help him. But it was too late. The Methodism eventually divided into Calvinist Methodists and Wesleyan Methodists. Tyson notes that this might have been the end of it if it hadn't already spread to some of their closest friends and allies in the revival--most notably George Whitefield.

George Whitefield had enjoyed great success in open air evangelism and was drawing large crowds. Charles was a man of peace and wrote to Whitefield offering an olive branch. He wrote, "My soul is set upon peace, and drawn out after you by love stronger than death." (106) Charles knew that people would have loved to drive a wedge between the two parties. Whitefield wrote back asking Charles to "never speak against election in your sermons." (106) He too desired peace as he wrote "I think I would rather die than see a division between us; and yet how can we walk together if we oppose each other?" (107) Letters were exchanged, books and hymns written and the controversy only escalated. By 1741 things began to settle and "[t]hey agreed not to preach or publish against each other with respect to this controversial doctrine." (114)

As with the "stillness" doctrine this controversy helped shape and solidify some vital elements of Wesleyan doctrine. Tyson explains, "Where he [Charles] had formerly advocated for universal salvation as one of the 'grand truths of the everlasting gospel,' now he insisted upon it. To that extent, the Calvinistic controversy found a resounding echo in almost every hymn Charles Wesley wrote after it; the Wesleyan 'all' became standard parlance in his hymns and preaching." (115)

As a Calvinist this was a hard chapter to read. To have doctrines that are so meaningful to me described as hellish blasphemy cuts to the quick. But I have seen similar rhetoric employed against my Arminian brothers and sisters. It is my prayer that the events of history can help us learn to disagree with Christian civility and love. To genuinely listen to the heart beat which lies underneath our doctrine and engage in debate which is dignified and profitable for growth.

John Stackhouse and the Importance of Christian Bookstores

Professor John Stackhouse of Regent College has an encouraging post on the importance of Christian bookstores. Anyone from a bookstore could have written this piece so it is especially meaningful coming from someone not in the retail industry. Here is part of what he wrote:

"Buying books at a bookstore, however, means getting something for your money. It isn’t just a form of donation to the college or seminary.

We pay to have books right there on the shelves to buy now, not in a few days or weeks.

We pay to have books available to pick up, inspect, and decide about purchasing in a way websites can never emulate, no matter what cool features they add.

We pay for the wisdom and taste of professional theological booksellers who pick out the good books from the many, many bad ones. (Anyone up for some serious religious book buying at Barnes & Noble or Borders? At Wal-Mart?)

We pay for staff to advise us on what else might interest us on a topic, and also what might interest Uncle Fred or Cousin Wilma or Nephew Barney or Reverend Betty for a birthday or graduation or study leave or retirement.

We pay for information on why a book is not currently available, and perhaps on other ways of getting it (e.g., from the U.K. when it’s not available over here, particularly if it’s been published under a different title elsewhere).

We pay to be able to return things easily and confidently.

And we pay for the serendipity—not a trivial thing—of coming across books we never knew existed and for which we would never have thought to search on a website."

Thank you Dr. Stackhouse for seeing the value of our industry and giving expression to it so well. And, while I'm at it, thanks to all our customers who have kept us alive and well for 70 years. May the Lord give us 70 more.

J. P. Moreland on Logic and the Incarnation

I did my masters thesis on the incarnation and I appreciate what J. P. Moreland says here on the subject. J. P. has never been one to pull any punches. Consider these two statements from this clip:

"If the Bible teaches something that’s a logical contradiction you should disbelieve the Bible."

"Shame on you, if you claim to love Jesus, if you don’t care enough to learn what our brothers did for four centuries so that we would not affirm a contradiction. So committed was the church to the supremacy of logic."

Charles Wesley's Secret Code

I'm a little late with this as news goes but in my readings about Charles Wesley I was surprised to learn about a secret shorthand code that he used in his diaries when he wrote about sensitive issues. I was even more surprised when I learned that the code had only recently been cracked (the news story came out a year ago this month). I doubt we'll see any movies on "Breaking the Wesley Code" starring Tom Hanks but it is an interesting bit of history. Pictured here is a sample of the shorthand code.

The mystery was solved by an Anglican Priest named Kenneth Newport. It took him nine years to break the code. Some of the issues discussed were John's marriage to Grace Murray and Charles' strong opposition to any idea of the Methodists separating from the Anglican church. Newport is reported as saying, "At one point in the journal he is talking to the society at Grimsby and goes into block capitals and says 'I told them I would remain with them as long as they remained with the Church of England but should they ever turn their back on the Church they turn their back on me'." To be fair these issues were already well known to students of Wesley so it's hard to say if there is anything really new to be learned. Both of the above issues are discussed in the biography by Tyson. But it does show Wesley's concern to be discreet when discussing these things even in his own diary.

Some reports have tried to fabricate some kind of hidden "sex scandal." More responsible treatments have tried to keep things in perspective.

My post on Charles Wesley and "The Poison of Calvinism" will be up on Wednesday.

Charles Wesley - Reflections 1

I am half way through the biography on Charles Wesley. It has been a refreshing and delightful read. As the writer of between 6,000 and 9,000 hymns and sacred poems Tyson appropriately describes Charles as providing "the soundtrack for the eighteenth century transatlantic revivial." (viii) Charles wrote a hymn for everything it seems. Tyson nicely weaves the hymns throughout the book providing the occasion for their writing. Of the two brothers Charles was more reserved and often lived in the shadow of his older brother John. Charles also tried harder to "keep the movement firmly rooted in the Church of England" though both are described as "ardent Anglicans" (x-xi). He was a man of frail health, having been born prematurely, but excelled by the grace of God in the work of his service. Charles was extremely humble. His sermon editor said that he "not only acknowledged and pointed out but delighted in the superiority of another, and if there was ever a human being who disliked power, avoided pre-eminence, and shrunk from praise, it was Charles Wesley." (7 &173) He also had his faults. He had a temper and was quite often impatient with many of the lay preachers of the early Methodist movement. He often "fired them as quickly as John hired them." (x & 81-82).

Two of the most interesting chapters were on "The Snare of Stillness" and "The Poison of Calvin." I will cover the Stillness doctrine today and "The Poison of Calvin" in a later post. In 1739 a controversy broke out over the issue of "stillness." Stillness was a thought associated with the English Moravians. As John Wesley described it the Moravians did not want anything to do with what is traditionally called the "means of grace." He says they simply "wait for Christ and be still." "Not to go to church; not to communicate, not to fast, not use so much private prayer, not to read the Scriptures . . . not to do temporal good, not to attempt doing spiritual good." (86) The Moravians thought that these outward expressions could be a "hindrance to inner piety--if one depended upon them for their salvation." (84) Some of Charles' closest friends were drawn into this and it strained more than one dear friendship. One of those was John Bray. Bray was instrumental in "Wesley's evangelical conversion" and so held a close place in the heart of Wesley. (91) At first both brothers, but especially Charles, thought some sort of union might be possible but these illusions were quickly dissipated. The lessons of this controversy were important and helped shape the priorities of early Methodism. Tyson summarizes it well:

"The 'stillness controversy' taught the Methodist movement the value of its Anglican roots. It would have been easy enough to go with the 'still ones' down the road that led to a more private and more radical evangelical faith. But this controversy showed how deeply the Methodists were tied to the Anglican 'means of grace,' and how deep their desire was for 'social holiness' that made a difference in the world around them. The controversy refined the Methodists' commitment to spiritual disciplines, the Lord's Supper, and the importance of good works as fruits of their justification. In part as a result of this controversy the 'means of grace' became enshrined in all the formative documents of the Methodist societies, classes, and bands. And the Methodists continued to be committed to an Anglican understanding of the Lord's Supper. Their practical theology about 'the means of grace' was hammered out and set in place in the context of their emphasis upon sanctification and Christian perfection." (97)

Coming Soon from IVP Academic - The Historical Jesus: Five Views

Since I just received an IVP catalog you can expect to see a few posts on what they have coming out this winter. There are a few I'm anxious to see. The Historical Jesus: Five Views offers an interesting mix of authors on the topic of the historical Jesus. Here are the contributors and their chapter titles as listed in the table of contents:

1. Jesus at the Vanishing Point - Robert M. Price
2. Jesus and the Challenge of Collaborative Eschatology - John Dominic Crossan
3. Learning the Human Jesus: Historical Criticism and Literary Criticism - Luke Timothy Johnson
4. Remembering Jesus: How the Quest of the Historical Jesus Lost its Way - James D. G. Dunn
5. The Historical Jesus: An Evangelical View - Darrell Bock

I find it interesting that we have two members of the Jesus Seminar as contributors. I am familiar with all but Robert Price and though I have several disagreements with Johnson and Dunn I have learned much from them. Dunn has written a book for Baker Academic entitled A New Perspective on Jesus: What the Quest for the Historical Jesus Missed. As with all the books of this genre the best part are the responses. My own views are, not surprisingly, aligned with Bock. The responses to his essay will be most interesting.

Look for it this November. It will be paperback with 288 pages and sell for $26.00.

Coming Soon from IVP Books - God is Good God is Great

I'm already making my Christmas list and this new book from IVP Books is in the top five. God is Great God is Good: Why Believing in God is Reasonable and Responsible is a work edited by William Lane Craig and Chad Meister. It is chuck full of some great authors with timely topics. Books like this are sealing the coffin on the New Atheists. Here's the table of contents:

Part One: God Is
1 Richard Dawkins on Arguments for God
William Lane Craig

2 The Image of God and the Failure of Scientific Atheism
J. P. Moreland

3 Evidence of a Morally Perfect God
Paul Moser

Part Two: God Is Great
4 God and Physics
John Polkinghorne

5 God and Evolution
Michael Behe

6 Evolutionary Explanations of Religion?
Michael J. Murray

Part Three: God Is Good
7 God, Evil and Morality
Chad Meister

8 Is Religion Evil?
Alister McGrath

9 Are Old Testament Laws Evil?
Paul Copan

10 How Could God Create Hell?
Jerry Walls

Part Four: Why It Matters
11 Recognizing Divine Revelation
Charles Taliaferro

12 The Messiah You Never Expected
Scot McKnight

13 Tracing the Resurrection of Jesus
Gary Habermas

14 Why Faith in Jesus Matters
Mark Mittelberg

Postscript: My Pilgrimage from Atheism to Belief in God
Antony Flew (with Gary Habermas)

Appendix A: The Dawkins Confusion: Naturalism "Ad Absurdum": Review of
Richard Dawkins's The God Delusion
Alvin Plantinga

Look for it this November. It will be paperback with 272 pages and sell for $19.00.