It’s probably not best practice for a preacher to say this publicly, but my sermon this weekend was pretty awful. I think it’s because I’ve psyched myself out thinking that my congregation isn’t interested in the esoteric, mystical theological nerdiness that I care about, so I got tangled up in knots trying to figure out how to craft a relevant message instead of listening to what God had given me to say, which is why it never came together. So first I wanted to say I’m sorry to anyone who was there. And I wanted to try to write now what I should have pulled together more coherently before I stood up in front of God’s people. What I wanted to say in my sermon is that the Bible is so much more than a reference manual or a rulebook; the reason it’s called “God-breathed” is because God wants to use it to make our existence inspired, which means to live in the freedom and delight of His breath.
To prepare for Pentecost, I’ve been reading Pentecostal theologian Amos Yong’s The Spirit Poured Out on All Flesh. Yong argues for a “pneumatological soteriology” (Spirit-centered account of salvation) that “would be in contrast to soteriologies that tend to bifurcate the work of Christ and of the Spirit… articulated by Protestant scholasticism… [in which] Christ provides salvation objectively (e.g., in justification) and the Spirit accomplishes salvation subjectively (e.g., in sanctification)” (82). In the prophecy from Joel that Peter quotes on the day of Pentecost in Acts 2, God makes an incredible promise: “I will pour out my Spirit on all flesh.” What if this statement is taken as the centerpiece of God’s salvation of humanity and the world? What if the salvation made possible through the cross and resurrection of Jesus Christ finds its full expression in the perpetual Pentecost poured out by the Holy Spirit? Continue reading
Almost since its beginning, Christianity has had a complicated relationship with the teachings of the Greek philosopher Plato. Part of this complication has to do with what I consider a misunderstanding of two Greek words that the apostle Paul uses: pneuma (spirit) and sarx (flesh). Paul describes these two entities as being in perpetual conflict and exhorts us to live according to the spirit rather than the flesh. In Plato’s philosophy, there are two levels of reality: the abstract realm of forms and ideas and the concrete realm in which these forms and ideas are expressed in particular objects. Plato also defines the human soul as consisting in three parts: reason, emotions, and appetites. Many of Christianity’s mistakes have resulted from trying to map what Paul is talking about into these two sets of Platonic categories.