Probably one of the more pretentious things I've ever done with my time.

 

I need you, Lord.

I guess I just want peace. That’s all. I don’t want pretension. I don’t want to be defensive about my faith and love for you. We simply are, God. I want to stop feeling the need to drum up emotion to feel like our connection is valid, but I want that emotional and transformational element to be there. Like the madness, the futility, and the complete nonsense that Love is. It’s unpretentious. But it’s lofty. It’s me saying ‘I need you’, even when everything ‘seems’ alright.

I need you, Lord. I need you. I need you, I need you, and I need you.

A Great Excerpt from Jurgen Moltmann’s “Jesus Christ for Today’s World”

I love reading books that have a way of expressing my thoughts better and more concisely than I can. Anyways, this excerpt comes from chapter 5 of Moltmann’s book, ‘Jesus Christ for Today’s World’:

"Ernst Troeltsch certainly no longer has the last word today, even among historians, but his treatise on ‘Historical and Dogmatic Method in Theology’ (1898) had classic importance for the theology of the resurrection in the twentieth century. Troeltsch transferred scientific methods to historical studies and named four axioms for the critical historical method as a way of arriving at soundly established knowledge. We shall put Christ’s resurrection to the question by confronting it with these axioms.

  1. Historical research can never do more than arrive at assessments based on probability. It can never achieve absolute knowledge. Can theology base the assurance of faith on assessments of historical probability? No.
  2. There are interactions between all phenomena in historical life. They are the ontological foundation - the basis in existence - for the connections between cause and effect which apply everywhere. Is Christ’s resurrection an exception, and a breach of natural law? No.
  3. We can only arrive at historical understanding if we take analogy as our guideline. ‘The almighty power of analogy’ is based on the homogeneity of all historical happening. Can an event that has no analogy, such as Christ’s resurrection, be understood in historical terms? No.
  4. Objective historical knowledge, then, is subject to the principles of probability, correlation, and analogy. These principles assume that history is made by human beings, not by any obscure powers, gods, and demons, and that history can consequently also be known by human beings. Can we talk in a modern historical sense about the activity of a transcendent God in history generally, and about God’s raising of Christ in particular? No.

If these principles determining history and historical studies are valid, then Christian theology is brought up against the fundamental question: in what category can it talk about God and Christ’s resurrection at all?”

This last question, in particular, of how we talk about God and Christ, is of particular importance. I’ve come to realize the constraining limits recently of a modern interpretation of the Scriptures and of God generally, which leaves room for the tension that we call ‘mystery’. I am becoming a firm believer that, for every human being on this planet, in the end, we are all mystics.

The wacky world of forecasting.

"For example, at the beginning of 2009, God chooses the process that governs the daily share price of IBM. He runs one simulation for 8 months and give us the result: the list of daily prices for January through August. Our job is to guess the process and its parameters, so that we can decide whether to buy IBM today."

Aka, time-series financial econometrics is really just mathematical prophecy, and Engle and Granger are Elijah and Elisha.

Humiliating Mary

The angel offered Mary an embarrassing and shameful blessing. The humiliation of the virgin birth itself birthed a bold proclamation of a new kingdom. Mary’s response to embarrassment, “May your word be fulfilled,” is so powerful. And she is called blessed among women for embracing the audacious embarrassment of a Savior born through her.

Lord, let me embrace the shameless call with boldness. Let me respond to your messenger with a resignation to your word. I resign. I resign to your goodness.

This is such a great cover. Geez

(Source: Spotify)

Are we prone to anthropomorphize because we are a narcissistic species, or is it a humbling notion that we are not alone in our dependent condition? 

Salvation Wrestling.

Maybe it’s the fact that we pray that separates us from the cycles of the earth. Maybe we are trying to break free from the inescapable wheel within a wheel within a wheel. The cold, hard turning of the earth on it’s axis. It never ceases. That’s what makes hope so audacious. It’s what makes faith so pretentious. To say that in the midst of an infinitesimally large soup of stars and galaxies, the speck of dust that is our existence matters. It’s the most audacious claim one can make. And yet, I believe. Lord, help my unbelief.

Speak Softly: Positive vs Negative theology

mumblemonster:

taken from http://experimentaltheology.blogspot.com/2012/02/god.html

"Positive theology speaks to what can be properly said about God. This is what we tend to think of when we think about theology. It’s the theology of church, this blog, and the seminary. It’s a theology of words.

Negative…

Faith and Reason

It is a faith-filled, reason-lacking idea to say faith and reason can coexist. Because when one takes in a concept “by faith,” it typically means reason has failed to prove or reject some hypothesis. And when one takes in a concept by reason, there is no longer need for faith.

I see lightning in the clouds but I can’t find myself in the distance.