Some very interesting dialogue was generated over the issues most important to Evangelicals. You can watch the entire program here or listen here.
In this excerpt Adrian questions Rob about really being an Evangelical.
HT: Denny Burk
Readers will think your writing is dense if you use lots of abstract nouns, especially those derived from verbs or adjectives, nouns ending in –tion, -ment, -ence, and so on, especially when you make those abstract nouns the subjects of verbs (32).When, for example, you create an abstract noun by putting an –ing on the end of a verb (e.g., eating), you are nominalizing the verb. Nominalization is the technical name for the phenomenon. You are transforming the part of speech from a verb to a noun. This can be done to both verbs and adjectives. Consider these examples:
No element of style more characterizes turgid writing, writing that feels abstract, indirect, and difficult, than lots of nominalizations, especially as the subjects of verbs. (33).Williams and Colomb recommend a three-part revision process for writers. This process is is tailored here to address the question of clarity.
Why are we so often right about the writing of others and so often wrong about our own?Answer:
Because we all read into our own writing what we want readers to get out of it.Thus we need a "mechanical" method of revision that sidesteps our "too-good understanding" of our writing.
And that’s what we find in Jesus’ teaching about hell—a volatile mixture of images, pictures, and metaphors that describe the very real experiences and consequences of rejecting our God-given goodness and humanity. Something we are all free to do, anytime, anywhere, with anyone (73).Before reading my bullet point comments, think about the idea:
Rev. 20:10These two texts are related and express a vision of the final fate of God’s enemies. In the first text were told that the devil, the beast and the false prophet will be “thrown” into the “lake of burning sulfur” to be “tormented day and night. This torment according to John will be “for ever and ever”. This phrase is created by repeating the word aion twice. It means something like “for ages upon ages”. In this way John is expressing the idea behind our term “forever”. While the term aion may mean a distinct period of time with a beginning and an end, it can be and is used by biblical authors to express an unending period or set of periods.
And the devil, who deceived them, was thrown into the lake of burning sulfur, where the beast and the false prophet had been thrown. They will be tormented day and night for ever and ever.
Then death and Hades were thrown into the lake of fire. The lake of fire is the second death. 15 All whose names were not found written in the book of life were thrown into the lake of fire.
1 The LORD says to my lord:
“Sit at my right hand
until I make your enemies
a footstool for your feet.”
2 The LORD will extend your mighty scepter from Zion, saying,
“Rule in the midst of your enemies!”
3 Your troops will be willing
on your day of battle.
Arrayed in holy splendor,
your young men will come to you
like dew from the morning’s womb.
4 The LORD has sworn
and will not change his mind:
“You are a priest forever,
in the order of Melchizedek.”
5 The Lord is at your right hand;
he will crush kings on the day of his wrath.
6 He will judge the nations, heaping up the dead
and crushing the rulers of the whole earth.
7 He will drink from a brook along the way,
and so he will lift his head high.
For God so loved the world that he gave his only son, that whosoever believes in him should not perish but have eternal life - John 3:16
On that night, Jesus was not just celebrating one more memorial of the exodus from Egypt. Rather, he was establishing a new Passover, the long-awaited Passover of the Messiah. By means of this sacrifice, Jesus would inaugurate the new exodus, which the prophets had foretold and for which the Jewish people had been waiting (49).Brant believes that knowledge of the Jewish background of the Passover both biblically and in the context of first-century Judaism is crucial for understanding the meaning of the Lord’s Supper. He takes his readers on a very brief and readable survey of the details of the Passover meal.
Step 1. Choose an unblemished male lamb.At the time of Jesus, a few significant changes to the ceremony had taken place. It should be emphasized when studying Jesus it is not the biblical framing of teaching, but how those teachings were interpreted and practiced in the first century that is most important. Brant notes four relevant alternations.
Step 2. Sacrifice the lamb
Step 3. Spread the blood of the lamb on the home as a “sign” of the sacrifice.
Step 4. Eat the flesh of the lamb with the unleavened bread.
Step 5. Every year, keep a Passover as a “day of remembrance” of the exodus forever.
By means of his words over the bread and wine of the Last Supper, Jesus is saying in no uncertain terms, “I am the new Passover lamb of the new Exodus. This is the Passover of the Messiah, and I am the new sacrifice” (72).Now the pay dirt for Brant in all of this is that according to the ancient biblical tradition, the lamb was to be eaten. Central to the Passover ceremony was the consumption of the flesh of the lamb. As Brant puts it, “the sacrifice of the Passover lamb was not completed by its death. It was completed by a meal, by eating the flesh of the lamb that had been slain” (74).
You’re St. Melito of Sardis!
You have a great love of history and liturgy. You’re attached to the traditions of the ancients, yet you recognize that the old world — great as it was — is passing away. You are loyal to the customs of your family, though you do not hesitate to call family members to account for their sins.
You’re St. Justin Martyr!
You have a positive and hopeful attitude toward the world. You think that nature, history, and even the pagan philosophers were often guided by God in preparation for the Advent of the Christ. You find “seeds of the Word” in unexpected places. You’re patient and willing to explain the faith to unbelievers.