“He took the blind man by the hand . . . and when he had spit on his eyes and laid his hands on him, he asked him, ‘Do you see anything?’ He said, ‘I see men, but they look like trees, walking.’ Then Jesus laid his hands on his eyes again and he saw everything clearly.” Mark’s account of a blind man needing two healing touches from Jesus graphically depicts the stubborn blindness of his disciples. Peter epitomized this blindness when he was tempted by the popular view that Jesus was the Rome-conquering savior of Israel, rather than the suffering Servant of God. Also, the disciples didn’t understand that Jesus miraculously fed the famished crowds with a few loaves and fish to meet immediate need and provide leftover fragments of food for future need. Salvation was pictured for all time. Essentially, Mark’s Gospel gathered “leftovers,” historical fragments of Jesus’ life to convey God’s salvation across history to those Kierkegaard called “the follower at second hand.” Like Peter, disciples and even the crowds are tempted to false “salvations” where self is lost. But ironically, persons only become a self by taking up their own cross, enabled by Jesus’ second touch.
In this Kierkegaardian reading of Mark’s Gospel two of the most creative and passionate witnesses of Christ’s gospel are brought together to mutually inform its superlative wonder. Both writers winsomely revealed the nature of human existence in sin, and the new life Jesus lived and made possible for all, as the paradoxical “God-man.” They highlighted “the single individual” against the frenzied crowd “in untruth”—driven by despair whether conscious or unconscious—and vulnerable to enticing publicity and deceptive propaganda. The entrenched societal systems unjustly determined for time and eternity who God favored or disfavored. In dramatic contrast, Mark and Kierkegaard both elucidated God’s “good news” calling forth the highest and “happy passion” of faith capable of creating a new family unconstrained by the status quo of the established order’s old wineskin. In short, through the gospel they powerfully challenged “the system,” whether modern “Christendom” or its first-century equivalent and did so by “merely” following Jesus “out over 70,000 fathoms,” weathering demonic storms and overcoming dehumanizing societal bureaucracies set against them and humanity at large. This Kierkegaardian reading of Mark reveals two kindred spirits, after Christ’s spirit, demonstrating the redemptive love of God for all humanity, centered in Christ.
C. S. Lewis famously penned the phrase “God in the Dock” and proposed that there was a “great divide” between ancient and modern humans, in that our ancestors would have rightly seen themselves “in the dock” before God, while we moderns have placed God there before us. But what if what God's love most desires for us, the gospel or “good news” of the only way of life for humanity, has been “in the dock” before us from the time of Adam and Eve? And what if it is also the case that the gospel is often “in the dock” as though it is not good—even for the church? This book builds upon and expands the “life and death” stakes Lewis proposed by demonstrating that the gospel way of faith itself has been placed in the dock by us and in many ways ruined our relationships with God, with our own selves, with one another, and even with the natural world itself which we are meant to “steward” for its good. In these pages the reader will discover why the gospel that requires faith is good news, but why we so tragically default to our divisive and self-destructive ways.
“He took the blind man by the hand . . . and when he had spit on his eyes and laid his hands on him, he asked him, ‘Do you see anything?’ He said, ‘I see men, but they look like trees, walking.’ Then Jesus laid his hands on his eyes again and he saw everything clearly.” Mark’s account of a blind man needing two healing touches from Jesus graphically depicts the stubborn blindness of his disciples. Peter epitomized this blindness when he was tempted by the popular view that Jesus was the Rome-conquering savior of Israel, rather than the suffering Servant of God. Also, the disciples didn’t understand that Jesus miraculously fed the famished crowds with a few loaves and fish to meet immediate need and provide leftover fragments of food for future need. Salvation was pictured for all time. Essentially, Mark’s Gospel gathered “leftovers,” historical fragments of Jesus’ life to convey God’s salvation across history to those Kierkegaard called “the follower at second hand.” Like Peter, disciples and even the crowds are tempted to false “salvations” where self is lost. But ironically, persons only become a self by taking up their own cross, enabled by Jesus’ second touch.
C. S. Lewis famously penned the phrase "God in the Dock" and proposed that there was a "great divide" between ancient and modern humans, in that our ancestors would have rightly seen themselves "in the dock" before God, while we moderns have placed God there before us. But what if what God's love most desires for us, the gospel or "good news" of the only way of life for humanity, has been "in the dock" before us from the time of Adam and Eve? And what if it is also the case that the gospel is often "in the dock" as though it is not good--even for the church? This book builds upon and expands the "life and death" stakes Lewis proposed by demonstrating that the gospel way of faith itself has been placed in the dock by us and in many ways ruined our relationships with God, with our own selves, with one another, and even with the natural world itself which we are meant to "steward" for its good. In these pages the reader will discover why the gospel that requires faith is good news, but why we so tragically default to our divisive and self-destructive ways.
“He took the blind man by the hand . . . and when he had spit on his eyes and laid his hands on him, he asked him, ‘Do you see anything?’ He said, ‘I see men, but they look like trees, walking.’ Then Jesus laid his hands on his eyes again and he saw everything clearly.” Mark’s account of a blind man needing two healing touches from Jesus graphically depicts the stubborn blindness of his disciples. Peter epitomized this blindness when he was tempted by the popular view that Jesus was the Rome-conquering savior of Israel, rather than the suffering Servant of God. Also, the disciples didn’t understand that Jesus miraculously fed the famished crowds with a few loaves and fish to meet immediate need and provide leftover fragments of food for future need. Salvation was pictured for all time. Essentially, Mark’s Gospel gathered “leftovers,” historical fragments of Jesus’ life to convey God’s salvation across history to those Kierkegaard called “the follower at second hand.” Like Peter, disciples and even the crowds are tempted to false “salvations” where self is lost. But ironically, persons only become a self by taking up their own cross, enabled by Jesus’ second touch.
In this Kierkegaardian reading of Mark's Gospel two of the most creative and passionate witnesses of Christ's gospel are brought together to mutually inform its superlative wonder. Both writers winsomely revealed the nature of human existence in sin, and the new life Jesus lived and made possible for all, as the paradoxical "God-man." They highlighted "the single individual" against the frenzied crowd "in untruth"--driven by despair whether conscious or unconscious--and vulnerable to enticing publicity and deceptive propaganda. The entrenched societal systems unjustly determined for time and eternity who God favored or disfavored. In dramatic contrast, Mark and Kierkegaard both elucidated God's "good news" calling forth the highest and "happy passion" of faith capable of creating a new family unconstrained by the status quo of the established order's old wineskin. In short, through the gospel they powerfully challenged "the system," whether modern "Christendom" or its first-century equivalent and did so by "merely" following Jesus "out over 70,000 fathoms," weathering demonic storms and overcoming dehumanizing societal bureaucracies set against them and humanity at large. This Kierkegaardian reading of Mark reveals two kindred spirits, after Christ's spirit, demonstrating the redemptive love of God for all humanity, centered in Christ.
THE GOOD AND BEAUTIFUL COMMUNITY is the third book in the Apprentice Series, which along with three other titles forms 'a curriculum for Christlikeness'. THE GOOD AND BEAUTIFUL COMMUNITY focuses on helping us learn how to live as apprentices of Jesus in our ordinary, everyday lives. How do we live out Jesus' kingdom vision in our families? What impact will our lives with God have on our lives at work? In what ways can we change the world we live in? Each chapter includes a 'soul-training' exercise to help embed Jesus' narratives into our minds, bodies and souls, along with questions that can be used for individual reflection or group discussion.
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