Over on his Covenant of Love blog, Derek Ouellette has a post responding to a CT article on a movement called the “new” holiness, or the “new radicals.” Its a good read and a good reminder that it is the things we do that incur holiness but who we are; not how radical we are or can get but that just even doing the little things can mean a lot. But the following was at the end of the article and I wanted to share it. It’s really good.
The Good Samaritan wasn’t a good neighbor because he moved to a poor part of town or put a pile of trash in his living room. He came across the helpless victim ‘as he traveled.’ We begin to fulfill the command not when we do something radical, extreme, over the top, not when we’re really spiritual or really committed or really faithful, but when in the daily ebb and flow of life, in our corporate jobs, in our middle-class neighborhoods, on our trips to Yellowstone and Disney World – and yes, even short-term mission trips – we stop to help those whom we meet in everyday life, reaching out in quiet, practical, and loving ways.
You can read more about it here. I couldn’t agree more. Be Blessed!
I recently picked up a copy of Siegfried Schatzmann’s A Pauline Theology of Charismata (Hendrickson, 1987). It is his PhD dissertation from SWBTS. It’s a packed 103 pages of reading and highly technical reading on the use of “charismata” in Paul’s letters. It’s a good work. As well one should he starts out exploring the etymology of the concept and it is quite interesting. Consider the following: (sorry I am not able to access Greek fonts at this time so you will forgive the transliterations and keep reading? Thx! 🙂 )
Xarismata is derived from the root word xaris. Whereas the former is used sparingly, the latter occurs profusely both in secular Greek literature and in the NT. Xaris, in the Pauline letters generally translated as “grace,” and xarismata, the unique NT term for “gift,” develop from the stem, xar-. “Grace” is probably Paul’s most fundamental concept by which he expresses the event of salvation. It is crucial to understand, therefore, that “grace” does not, for Paul, convey the notion of God’s disposition or attitude towards mankind but rather God’s gracious “act.” Rudolf Bultmann appropriately summarizes the foundational character of xaris in Paul as “God’s eschatological deed.” Paul’s Theology is this appropriately described as “charitocentric”; xaris denotes God’s “fundamental gift of salvation” to humanity. By no means must this be construed to mean that Paul considered “grace” as God’s generous act in the past only. Every cursory study of such passages as Rom 3:24, 5:15, and Eph 2:5,8, shows that grace, as God’s eschatological event in Christ, is experienced in the present and also transforms and characterizes existence in the present. This understanding of xaris, then leads to its correlate, xarismata. Yet, the further probing into the significance of the relatedness of these terms mus await the exegesis Rom 5:15, 16, and of 6:23.
This is interesting. So often we talk about grace as God’s unmerited favor towards us, and probably this is true, but as seen in Schatzmann, it in fact refers to God’s act of salavation!
Yes, this is interesting.
From the late Michael Spencer:
Real grace is simply inexplicable, inappropriate, out of the box, out of bounds, offensive, excessive, too much, given to the wrong people and all those things.
This is thought provoking and something I hope someday to live up to.
HT: Trevin Wax