The Eagle and Child in All of Us

And let us hold unwaveringly to the hope that we confess, for the one who made the promise is trustworthy. And let us take thought of how to spur one another on to love and good works, not abandoning our own meetings, as some are in the habit of doing, but encouraging each other, and even more so because you see the day drawing near. (Hebrews 10:23-25, NET)

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Outside Christ Church College, Oxford. One of the most beautiful and profoundly ‘magical’ places we have ever been. Scenes from Harry Potter movies were shot here. Albert Einstein, John Locke, John Wesley, Lewis Carroll, and 13 of the 26 Prime Ministers from Oxford studied here. Carroll’s Alice in Wonderland was inspired here, and Alice was the daughter of the Dean of Christ Church.

Yesterday, Marion and I travelled to Oxford and had a late lunch in the renowned Eagle and Child pub, where a group of famous Christians met regularly to encourage one another. We sat in the same nook where J.R.R. Tolkien, C.S. Lewis and others discussed ideas that shaped some of the most significant English literature to come out of the twentieth century. I couldn’t help feeling a little exuberant, so I took a few snaps with my cell phone and sent them off to friends and family.

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I really didn’t want to write this post. I’ve never read any Tolkien. I’m no C.S. Lewis scholar. I find it difficult to read Lewis’ philosophical theology, preferring instead to listen to his books using Audible. His writing is undeniably brilliant and packed with words that connect the intellect to our faith. But as Dick Woodward once told me, “C.S. Lewis made things complicated, but I spent my entire ministry trying to make them simple—so people would understand.” One of the great wonders of the Christian Faith is that it works on both very simple and very complex levels.

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Tuesday mornings at the Eagle and Child pub. This is where Tolkien, Lewis and others sat. The Gloucester sausages and steak and ale pie were quite good. We were late for lunch, so it wasn’t too crowded.

When Clarke received our photos from the Eagle and Child, he prodded me, reluctantly, into writing this post. But it occurred to me while sitting in the Eagle and Child that I have experienced and benefitted from the encouragement of some wonderful brothers and sisters. Brothers like Dave Thompson who will send long, deep, profound emails of encouragement at all hours of the night. And Dave Rudy, who always can add to any topic I may bring up (it’s amazing how much Dave has studied and absorbed). And Rob Campbell, who is the most devotionally devoted person I have ever met (and a finer friend you could not have). And Clarke Morledge himself, with an encyclopedic knowledge of all things theological and hermeneutical (his zeal is as contagious as his heart). And Ken Petzinger, a Princeton-educated physicist who is living proof that Christians also come with extreme intellectual capacity (and who always has something current to share from his personal studies). And Dick Woodward, who was such an encourager and gifted teacher. And Iris Rudy, who is such a good listener (and who commands respect when she speaks). And Tina Campbell, who works at being the most compassionate and hospitable person I know (and succeeds magnificently). And Marion, whom I could never thank appropriately for being such a wonderful, selfless person (and in whom I continually see the Gospel lived out).

So when the writer of Hebrews states, “And let us take thought of how to spur one another on to love and good works, not abandoning our own meetings, as some are in the habit of doing, but encouraging each other, and even more so because you see the day drawing near,” l get it. I am thankful for the Eagle and Child that all of us have experienced.

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The University of Oxford has 38 Colleges and 6 Permanent Private Halls (PPHs) of religious foundation. There are cathedrals, churches and scenes like this everywhere you turn. I hope that you can visit Oxford soon!


A Day at the Museum

Clarke referenced the Codex Sinaiticus and the Septuagint in a couple of posts last week, so Marion and I decided to hop a plane to London and have a look at the original. (That’s not exactly how things progressed, but isn’t far from the truth.)

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We’re in London this week to learn about the Codex Sinaiticus and other artifacts that point to the veracity of the text of the Bible.

Codex Sinaiticus is one of the most important books in the world. It contains the oldest complete New Testament in existence, and dates to around 350 A.D. The Old Testament portion is a copy of the Septuagint. Codex Sinaiticus is used by scholars today to create the most accurate translations of the biblical text. The manuscript is served in high definition on the Internet, and it doesn’t take long to see how scribes painstakingly corrected the original writing. There are corrections plastered in the margins everywhere. It was obviously important for the scribes to make sure the work was as accurate as possible and up to par with the best copies of the Bible in existence at the time.

The British Library’s portion of Sinaiticus is currently on display in a special exhibit at the British Museum. We asked Clive Anderson, co-author of Through the British Museum with the Bible, if he could guide us through the exhibits. Although Clive wasn’t scheduled to conduct a tour while we were in town, he graciously agreed.

Some days are better than others. Today was the day for our tour.
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Paul, Moses, Romans 10, and How New Testament Writers Use the Old Testament

Targum Neofiti. Now online at the Vatican Library. This 2nd century Aramaic paraphrase of the Old Testament, used in Jewish worship, may hold the critical clue for how Paul references Moses in Romans 10 to teach that Christ is the end of the Law.

Targum Neofiti. Now online at the Vatican Library. This 2nd century Aramaic paraphrase of part of the Old Testament, used in Jewish worship, may hold the critical clue as to how Paul references Moses in Romans 10 to teach that Christ is the end of the Law.

I do not know about you, but I must be honest: I like reading things in the Bible that come across crystal clear. If I bump into something that forces me to dig back into some other part of the Bible, and it STILL comes across as a bit confusing, then I am like… well….uh… perhaps I should just move on to the next verse.

Sometimes (though thankfully, not every time), studying the Bible to really understand it is a lot of work. But if we are willing take the effort to do the digging, we can discover some riches that can not be had simply by skimming over the top. A classic case of this can be found in Paul’s letter to the Romans, specifically Romans 10:4-9. Paul is in the middle of making the case that God has not forgotten about the promises He made to the Jewish people, even though the Jews had confused their zealous observance of the Law of Moses (Mosaic Law) with genuine righteousness. In Romans 10:4, Paul comes to this conclusion that has intrigued students of Scripture for centuries:

For Christ is the end of the law for righteousness to everyone who believes (ESV).

What exactly does this mean? Has Christ rendered the Law of Moses meaningless? Has He in some sense fulfilled the Law? Chances are pretty good that your pastor’s library is filled with books that debate this very subject.

Then, Paul does something that is, well, frankly, a bit weird…. at least to modern readers. Check out Romans 10:5-9:

For Moses writes about the righteousness that is based on the law, that the person who does the commandments shall live by them. But the righteousness based on faith says,“Do not say in your heart, ‘Who will ascend into heaven?’” (that is, to bring Christ down) “or ‘Who will descend into the abyss?’” (that is, to bring Christ up from the dead). But what does it say? “The word is near you, in your mouth and in your heart” (that is, the word of faith that we proclaim); because, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved (ESV).

Okay. What is all of this talk about living by the Law, much less ascending into heaven and descending into the abyss? I kind of look at that and go, “Uh, Paul…. you could have used a clearer illustration. I have no clue what this is about.” I am a 21st century American reading a 1st century text written by a Jewish convert to Christianity, and I am drawing a blank. This is when people start to peer into their notes in their study Bibles to see if they can figure out what in the world is going on. There is lot going on here, but I want to focus on just few aspects of this curious passage that will help us to understand how the New Testament writers, such as Paul, use the Old Testament to teach their message. Do you care to dig a little bit with me?
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Romans-1-Style Idolatry Indoctrination for Children

Okay, folks. What is wrong with the song in this video?  (Read Romans 1:25, just in case you are not sure, or see the full context in Romans 1:18-31).


The Righteous Shall Live By Faith

Habakkuk, one of the minor prophets, has a major message in the Bible. (credit: Wikipedia - 18 century icon painter - Iconostasis of Transfiguration church, Kizhi monastery, Karelia, north Russia.)

Habakkuk, one of the minor prophets, has a major message in the Bible. Tucked away in a rather forgotten part of the Bible, the Apostle Paul uses Habakkuk to provide the central theme to his arguably greatest work in the New Testament, the Book of Romans.  (credit: Wikipedia – 18 century icon painter – Iconostasis of Transfiguration church, Kizhi monastery, Karelia, north Russia.)

Paul’s most “theological” book in the New Testament, the Book of Romans, is in many ways an extended commentary on one single verse from the Old Testament, Habakkuk 2:4:

Behold, his soul is puffed up; it is not upright within him, but the righteous shall live by his faith (ESV).

That last phrase, “the righteous shall live by (his) faith,” stands in the main thesis statement of Paul’s letter, at the end of Romans 1:16-17. The problem is that this brief little phrase is not entirely self-explanatory.

My late pastor emeritus, Dick Woodward, would teach that the Book of Romans at a high level could be broken down into the different themes emphasized in different parts of the book (Note: “righteous” can also be translated as “just“, from Woodward’s MiniBible College, New Testament Handbook, p. 268):

The just shall live by faith (Romans 1-4).

The just shall live by faith (Romans 5-8).

The just shall live by faith (Romans 12-16).

So, how does one go about unpacking this verse? The great Protestant Reformer, Martin Luther, puzzled over how to understand this Bible verse, as quoted by the Apostle Paul in the Book of Romans, for at least two years, as a young teacher of theology in the early sixteenth century. Luther’s main problem, at first, was that he considered the idea of righteous as being something that one had to work for, a type of status that one would have to earn before a Holy God.  As a person of faith, Luther was convinced that he had to modify his own behavior, such that if he were to become truly righteous, only then could he truly live. But his quest to live a righteous life led him into depression. No matter how righteous he tried to be, he never felt like he was ever good enough to meet God’s rigorous demands. In his own understanding at the time, he actually hated the Gospel message:

I did not love, yes, I hated the righteous God who punishes sinners, and secretly, if not blasphemously, certainly murmuring greatly, I was angry with God (Luther’s account of his own conversion).

Eventually, Martin Luther came to see that he had the logic of the verse all wrong. Instead, he finally learned that a person becomes righteous only by having faith, an implicit trust in God. It was through this faith, and through faith alone, that Luther learned that he was “declared” to be righteous by God, and that, as a result, enabled him to live, to live an eternal life. In a total reversal of thought, Luther had now become born again, loving that which he had hated before:

I extolled my sweetest word with a love as great as the hatred with which I had before hated the word “righteousness of God.” Thus that place in Paul was for me truly the gate to paradise.

Luther’s personal, theological breakthrough kickstarted the whole Protestant Reformation. The stumbling block of trying to understand Habakkuk 2:4 as presented in the Book of Romans was not unique to Luther. In fact, the debate over how the New Testament uses Habakkuk 2:4 for the sake of the Gospel remains a topic of considerable theological debate.
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