Oden Quotes

Maybe you’re the one that gave me up to the Darians at Oden’s Ford.” “Right,” she said, staring up at the ceiling. “And then I turned around and rescued you. You know women—changeable as a day in April. Sometimes we just can’t make up our minds.

There is a quality of lightness, easiness, and in some sense blatant unseriousness that pervades Classical Christianity's dialogue with modernity. The Christian intellect has no reason to be intimidated in the presence of later-stage modernity. Christianity has seen too many 'modern eras' to be cowed by this one.

Faith itself is an act of human willing enabled and disciplined by grace.

God's holiness is not an unloving holiness, and God's love is not an unholy love. It is only by keeping these two primary moral qualities of the divine being closely related that we may rightly behold the character of God. (p. 98)

Modern ecumenism rightly began in mission, but then lapsed into a merger mentality, then defensive bureaucracy, and finally into unrepresentative forms of extreme politicization.

If God absolutely and pretemporally decrees that particular persons shall be saved and others damned, apart from any cooperation of human freedom, then God cannot in any sense intend that all shall be saved, as 1 Timothy 4:10 declares. The promise of glory is conditional on grace being received by faith active in love.

Grace works ahead of us to draw us toward faith, to begin its work in us. Even the first fragile intuition of conviction of sin, the first intimation of our need of God, is the work of preparing, prevening grace, which draws us gradually toward wishing to please God. Grace is working quietly at the point of our desiring, bringing us in time to despair over our own unrighteousness, challenging our perverse dispositions, so that our distorted wills cease gradually to resist the gift of God.

The church that weds itself to modernity is already a widow within postmodernity.

The good news is that the seeds of God’s good news are planted already in every dying culture.

and the duck walked up to the lemonaide stand and said, "hey bum bum bum got any grapes?

It occurred to him that there were many forms of poison, the most insidious being the poison of words. [...] It was a poison with no easy antidote.

In prayer humans speak and God listens. In revelation God speaks to human hearers. In this way scripture and prayer feed the dialogue between humanity and God.

Christian faith has gained confidence that God will not reveal himself in a way contrary to the way he has revealed himself in Jesus Christ

Adrian. Adrian was alive, and he was at Oden’s Ford. And no one had told her these four long years, because they thought she would do something stupid.

God’s holiness without God’s love would be unbearable. God’s love without God’s holiness would be unjust. God’s wisdom found a way to bring them congruently together. It involved a cross

The Spirit of God draws or leads the sinner from one phase to another, gradually, in proportion as one is found having a disposition to responsive hearing. Grace flows ordinarily from prevenient grace through the grace of baptism through the grace of justification toward sanctifying grace leading toward consummation in glory. The power by which one cooperates with grace is grace itself. In this way God draws all to himself, eliciting a hunger for righteousness and a desire for truth.

Modernity has only lasted less than a dozen generations, while orthodox Christianity has already flourished for more than four hundred generations and shows no sign of fatigue. Yet orthodoxy seems like a newcomer in the university and to the cultural elites, since that is where it has been most forgotten.

Experiential sanctification is an ongoing process of daily rededication, reconsecration, mortification, and vivification of the whole person to God. It calls for believers to live out their baptism in time so as to allow new challenges and circumstances to draw them further on toward the fuller reception of grace and the deepening of purity of heart

Scriptures are not to be pitted against the Spirit. Scripture can be understood only through the same Spirit whereby it is given.31 The Scriptures, inspired by the Spirit, form the written rule by which the Spirit thereafter leads us into all truth.32

This was no game of thrones where generals sacrificed and maneuvered on the backs of their soldiers; this was the most primal sort of conflict—Odin’s weather, the red chaos of slaughter—where men stood breast-to-breast and shield-to-shield, and dealt the same blows they took in kind.

When I was at the University I knew a law student named Yamada Uruu. Later he worked for the Osaka Municipal Office; he’s been dead for years. This man’s father was an old-time lawyer, or “advocate,” who in early Meiji defended the notorious murderess Takahashi Oden. It seems he often talked to his son about Oden’s beauty. Apparently he would corner him and go on and on about her, as if deeply moved. “You might call her alluring, or bewitching,” he would say. “I’ve never known such a fascinating woman, she’s a real vampire. When I saw her I thought I wouldn’t mind dying at the hands of a woman like that!” Since I have no particular reason to keep on living, sometimes I think I would be happier if a woman like Oden turned up to kill me. Rather than endure the pain of these half-dead arms and legs of mine, maybe I could get it over and at the same time see how it feels to be brutally murdered.

Contemporary cultures present no tougher challenges to Christianity than did the fall of Rome, the collapse of the medieval synthesis, the breakup of the unity of Christendom in the sixteenth century, or the French Enlightenment. Christian teaching today must be pursued amid a similar collapse of modern assumptions.

I only open up to my family and friends because I trust you guys. Nobody else needs to know anything about me.

the unmistakable miracle: there is a consensus.

You've learned that pride if often the first victim of ambition

Faith does not cease being active as it undertakes the process of rigorous thinking. One need not disavow the gifts of intellect in giving thought to their Giver

The study of God requires intellectual effort, historical imagination, empathic energy, and participation in a vital community of prayer (Augustine, Answer to Skeptics).

Neither male nor female language adequately grasps the fullness of the divine reality (Gregory Nazianzus, Orat. 27; John of Damascus, OF 1.4–8).

Ketchum

From beginning to end, the biblical story is the story of the creation of humanity, the fall of humanity, and the redemption of humanity.

All we must do, child, is live well, help where we can, and take the good times with as much grace as the bad.

Theology is the study of God. The study of God is simply to be enjoyed for its own incomparable subject, the One most beautiful, most worthy to be praised. Life with God delights in its very acts of thinking, reading, praying and communing with that One most worthy to behold, pondered and studied, not for its written artifacts or social consequences but for the joy in its object.

The radically changed behavior of the disciples after the resurrection is the best evidence of the resurrection,” declares Thomas C. Oden of Drew University. “Some hypothesis is necessary to make plausible the transformation of the disciples from grieving followers of a crucified messiah to those whose resurrection preaching turned the world upside down. That change could not have happened, according to the church’s testimony, without the risen Lord.

Unlike many at court, who tried to spend as much time in front of the king as they could, Destin valued his privacy. So, in addition to his apartment within the palace, he kept a suite of rooms at the Cup and Comfort Inn on the riverfront. Any kind of pleasure could be had at the Cup and Comfort for a price, but what Destin treasured most was anonymity. This was a place where he could be himself. So it was with not a little alarm that he unlocked the door to his rooms at the inn to find Lila Barrowhill sleeping in his fireside chair. He froze in the doorway, but she must have heard him, because she opened her eyes and smiled at him sleepily. “I hope you don’t mind that I let myself in. I didn’t want to draw attention by sitting outside your door.” Destin stepped inside and shut and locked the door behind him. Then turned to glare at her, his arms folded. Lila grinned when she saw his expression. “Blood and bones, Karn, I’m so glad you’re still alive. It always seems that I’m a lot happier to see you than you are to see me. Well, except for that time you came to Oden’s Ford. Then there was that time in King Gerard’s garden—” “How did you find this place?” “I needed a cup and some comfort, and this place was recommended,” she said. She held up a cup she’d no doubt filled down in the taproom. “It’s truly amazing. You really can get anything you want here.” She winked at him.

Hank nods, his approval obvious. “Then I say beat the fucker.” “What does fucker mean?” Logan asks, surprising us both. We turn around and find not only Logan, but Hope and Marie behind us, all gazing at us in confusion. “Shit, forgot about the kids,” Hank grumbles. “Shit?” Hope questions, and before she can say anything more that will definitely get Hank and me into trouble, he leans down and charges at her, hooking both her and Marie with each arm and picking them up. While

The moment of confession is not merely when one hears another pronounce the words: God forgives you, or 'in God's name I absolve you.' Rather it is that point at which the sinner unfeignedly experiences himself as truly judged and pardoned by God.

The early Christian historical memory was formed on three land masses -Asia, Africa and Europe. In this respect it does not differ from textually recorded human history, which formed in the conjunction between these three great spaces. Only three, not seven.

Right.” Adrian took a deep breath and plunged on. “I can’t get into Mystwerk at thirteen, but Spiritas accepts novices at eleven, just like Wien House.” “Spiritas?” “That’s the healers’ academy at Oden’s Ford. You wouldn’t remember it—it’s just three years old. They’re combining green magic, music and art therapies, clan remedies, and, eventually, wizardry.” “Eventually?” His father raised an eyebrow. “That’s the goal, but from what I hear, the deans at Mystwerk haven’t been eager to join in so far.” His father snorted. “Why am I not surprised?

Sins that have been completely absolved on one occasion sometimes on other occasions cannot be completely forgotten or set aside. They may continue to have a ripple effect. But it is comforting to realize that they are no longer remembered by God, even if traces remain in human memory.

Cut Africa out of the Bible and Christian memory, and you have misplaced many pivotal scenes of salvation history. It is the story of the children of Abraham in Africa; Joseph in Africa; Moses in Africa; Mary, Joseph and Jesus in Africa; and shortly thereafter Mark and Perpetua and Athanasius and Augustine in Africa.

BECAUSE OF PIETY’S PENCHANT for taking itself too seriously, theology does well to nurture a modest, unguarded sense of comedy. Some droll sensibility is required to keep in due proportion the pompous pretensions of the study of divinity. I invite the kind of laughter that wells up not from cynicism about reflection on God but from the ironic contradictions accompanying such reflection. Theology is intrinsically funny. This comes from glimpsing the incongruity of humans thinking about God. I have often laughed at myself as these sentences went through their tortuous stages of formation. I invite you to look for the comic dimension of divinity that stalks every page.

Some contemporary theology has been enamored with the heady idea of an imagined freedom that functions without any law or norm or rule of obligation. The technical name for this idea is antinomianism. This yen for freedoms other than Christ's freedom has compounded the problems in pastoral theology. Pastoral practice has at times been exceedingly ready to be guided by this antinomian tendency in theology that implies: if God loves you no matter what, then your own moral responses to God's absolute acceptance make little or no difference; God is going to love you anyway, so assert your individual interest, express yourself, do as you please, and above all do not repress any impulses. It is on the basis of this normless, egocentric relativism that much well-intended liberal pastoral practice has accommodated to naturalism, narcissism, and individualism. It has therefore steered consistently away from any notion of admonition, hoping to avoid 'guilt trips.' But ironically, guilt is more likely to be INCREASED by the lack of timely, caring admonition. For if there is no compassionate admonition, we tend to hide our guilt in ways that make it worse.

I go to one of my favorite Instagram profiles, the.korean.vegan, and I watch her last video, in which she makes peach-topped tteok. The Korean vegan, Joanne, cooks while talking about various things in her life. As she splits open a peach, she explains why she gave up meat. As she adds lemon juice, brown sugar, nutmeg, a pinch of salt, cinnamon, almond extract, maple syrup, then vegan butter and vegan milk and sifted almond and rice flour, she talks about how she worried about whitewashing her diet, about denying herself a fundamental part of her culture, and then about how others don't see her as authentically Korean since she is a vegan. I watch other videos by Joanne, soothed by her voice into feeling human myself, and into craving the experiences of love she talks of and the food she cooks as she does. I go to another profile, and watch a person's hands delicately handle little knots of shirataki noodles and wash them in cold water, before placing them in a clear oden soup that is already filled with stock-boiled eggs, daikon, and pure white triangles of hanpen. Next, they place a cube of rice cake in a little deep-fried tofu pouch, and seal the pouch with a toothpick so it looks like a tiny drawstring bag; they place the bag in with the other ingredients. "Every winter my mum made this dish for me," a voice says over the video, "just like how every winter my grandma made it for my mum when she was a child." The person in the video is half Japanese like me, and her name is Mei; she appears on the screen, rosy cheeked, chopsticks in her hand, and sits down with her dish and eats it, facing the camera. Food means so much in Japan. Soya beans thrown out of temples in February to tempt out demons before the coming of spring bring the eater prosperity and luck; sushi rolls eaten facing a specific direction decided each year bring luck and fortune to the eater; soba noodles consumed at New Year help time progress, connecting one year to the next; when the noodles snap, the eater can move on from bad events from the last year. In China too, long noodles consumed at New Year grant the eater a long life. In Korea, when rice-cake soup is eaten at New Year, every Korean ages a year, together, in unison. All these things feel crucial to East Asian identity, no matter which country you are from.

In my seminary teaching I appeared to be relatively orthodox, if by that one means using an orthodoxy vocabulary. I could still speak of God, sin and salvation, but always only in mythologized, secularized and worldly wise terms. God became the Liberator, sin became oppression and salvation became human effort. The trick was to learn to sound Christian while undermining traditional Christianity.

Christians and Jews hold in common one theological basis for hospitality: Creation. Creation is the ultimate expression of God's hospitality to His creatures. In the words of on rabbi, everything God created is a "manifestation of His kindness. [The] world is one big hospitality inn." As Church historian Amy Oden has put it, "God offers hospitality to all humanity... by establishing a home.. for all." To invite people into our homes is to respond with gratitude to the God who made a home for us. In the Christian doctrine of the Trinity, we find another resource for hospitality. The trinity shows God in relationships with Himself. our Three-in-one God has welcomed us into Himself and invited us to participate in divine life. And so the invitation that we as Christians extend to one another is not simply an invitation into our homes or to our tables; what we ask of other people it that hey enter into our lives.

See, for the Kuri Kinton chestnuts, I used prepackaged boiled sweet potatoes! I simmered them in some orange juice and then mashed them until they were smooth. Normal Kuri Kinton use gardenia fruit to give the chestnuts an orange color, but I swapped those out for sweet potatoes and orange juice... ... making mine more of a Joke Kuri Kinton! The rolled omelet is made of egg and Hanpen fish cakes I found near the Oden ! I blended it all in a food processor with some salt and sugar before cooking it in an omelet pan. Red-and-White Salad! Seasoning regular salad veggies with salt, sugar and vinegar turns them into a Red-and-White Salad! Salting the veggies ahead of time draws out moisture, making them crispier and allowing them to soak up more sweet vinegar. Checkered Prosciutto Rolls! I just wrapped some snack-cup precut carrot and daikon sticks in prosciutto strips and voilà! A little honey and mustard dabbed inside the prosciutto works as a glue to hold it all together.

Protestant Christianity, whether in its liberal or conservative garb, finds itself waking up each morning in bed with a deteriorating modern culture, between sheets with a raunchy sexual reductionism, despairing scientism, morally normless cultural relativism, and self-assertive individualism. We remain resident aliens, OF the world but not profoundly in it, dining at the banquet table of waning modernity without a whisper of table grace. We all wear biblical name tags (Joseph, David, and Sarah), but have forgotten what our Christian names mean.

Faith is not a meritorious cause of election, but it is constantly attested as the sole condition of salvation. Faith merely receives the merit of atoning grace, instead of asserting its own merit. God places the life-death option before each person, requiring each to choose. The ekletos are those who by grace freely believe. God does not compel or necessitate their choosing. Even after the initial choice of faith is made, they may grieve and quench the Spirit (1 Thessalonians 5:19). Faith is the condition under which God primordially wills the reception of salvation by all. “He chooses us, not because we believe, but that we may believe; lest we should say that we first chose Him” (Augustine). Faith receives the electing love of God not as if it had already become efficacious without faith, but aware that God’s prescience foreknows faith like all else. In accord with ancient ecumenical consent, predestination was carefully defined in centrist Protestant orthodoxy as: 'The eternal, divine decree, by which God, from His immense mercy, determined to give His Son as Mediator, and through universal preaching , to offer Him for reception to all men who from eternity He foresaw would fall into sin; also through the Word and Sacraments to confer faith upon all who would not resist; to justify all believers, and besides to renew those using the means of grace; to preserve faith in them until the end of life, and in a word, to save those believing to the end' (Melanchthon).

My first real encounter with conservative evangelicals did not go well for them or for me. Serving as my seminary's faculty adviser to the InterSeminary Movement (ISM), I led a small delegation to a large regional meeting of the ISM students at the Southewestern Baptist Theological Seminary (SWBTS) in Ft. Worth. SWBTS was and is the largest seminary in the nation. They were Baptist conservatives, and our delegates were ecumenical liberals. Asked to deliver a plenary address during their chapel hour before a vast audience of about a thousand students, I prepared an avant garde speech more suited for a rally than a worship service. When I entered that huge space, I faced the largest crowd I have ever addressed and felt like a goldfish in a swarm of piranhas. The president, Dr. Robert Naylor, who was a man with a gently spirit and fixed convictions, introduced me. My prepared remarks were focused on the work of Dietrich Bonhoeffer, whose prison letters were being widely read by theological student at the time. I explained and defended Bonhoeffer's concept of "religionless Christianity." Deep into a romanticized view of secularization under the tutelage of the Dutch theologian Gerardus van der Leeuw, the prevailing slogan was "Let the world set the agenda." In the austere atmosphere of that most conservative Baptist seminary, I proceeded to set forth an appeal to "worldly theology" as a new or promising basis for seminarians of different viewpoints to come together. My stated purpose was to advance Christian unity, but that's not what happened. As I finished my presentation, President Naylor rose, quieted the restless audience and expressed polite appreciation of the intent of my address. He then began extemporaneously and with genuine rhetorical elegance to take on point by point the substance of my speech. In his warm, congenial and pastoral away, he deftly refuted practically every argument I had made. After the service, with great charm President Naylor again grasped my hand warmly and expressed his gratitude for my presence on Seminary Hill. I went away feeling trounced by an aging wise man of gracious and articulate Southern culture. That encounter helped me realize that conservative evangelical thinking was capable of real intellectual force, contrary to all of my previously fixed stereotypes of it.

Étaín could have refuted everything Grimnir claimed, had her mind not been shattered from exhaustion; she could have told him that when the earth shook, every man, woman, and child inside Badon shared the same belief: that it was the hand of God, descended to earth to put paid to some nest of sinners, like Sodom and Gomorrah. No, sin was Badon’s downfall, and those whom the Almighty spared would go to their graves hard in the belief that they owed their existence from this day on to divine grace, to piety, and to the love of Christ Jesus.

this oväder—this un-weather—was of the Devil’s making; that the fumes of Hell warmed the world of Man, and soon the armies of God would strike from the Gates of Heaven to set the balance right.

The faithful have no dread of using the traditional language of the church. Terms like incarnation and resurrection need to be explained, not avoided.

Parkour Roll

Sin so bewitches the soul that it makes the soul call evil good and good evil; bitter sweet and sweet bitter, light darkness and darkness light.

It’s about being better than you were before.

He [John Wesley] had criticisms of both Luther and Calvin, but they were not on the basic gospel truths concerning justification by grace through faith active in love. They were tempted to antinomian imbalances of those truths –– the temptation to take Christ as an excuse for disobedience to the law of God, the moral law.

God has left a trail of language behind a stormy path of historical activities. That language is primarily the evidence with which theology has to deal—first with Scripture, then with a long history of interpretation of Scripture called church history and tradition, and finally with the special language that emerges out of each one’s own personal experience of meeting the living God

There is no Christian theology without the Bible. There is no Bible without an inspirited community to write, remember, and translate it, to guard it and pass it on, study it, live by it, and invite others to live by it.

God foreknows the use of free will, yet this foreknowledge does not determine events. Rather, what God foreknows is determined by what happens, part of which is affected by free will.

God permits sin to come into human life, but only on behalf of a greater good—namely, freedom—and God overrules sin wherever it appears to threaten God’s greater purpose

The great variety of moral qualities attributed to God by Scripture revolves particularly around two—holiness and love. These may be said in summary form to constitute the moral character of God

Don’t trust anyone over thirty,” the 1960s radicals cried. “Don’t trust anyone under three hundred,” came Thomas Oden’s wise reply.

I functioned as a movement theologian, continuously shifting from movement to movement toward whatever new idea i thought might seem to be an acceptable modernization of Christianity. This required me to be constantly on the move, networking, editing, writing, strategizing and serving as an information adviser for student movement leaders. This was admittedly a massive departure from classic Christianity, which I recognize but ignored. If theology require reasoning out of God's self-disclosure, I was certainly not doing that--rather the opposite.

I was able to confess the Apostles' Creed, but only with deep ambiguity. But I stumbled over "he arose from the dead." I had to demythologize it and could say it only symbolically. I could not inwardly confess the resurrection as a factual historical event. I was assigned the task of teaching theology, but when I came to the resurrection, I honestly had to say at that stage that is was not about an actual event of a bodily resurrection but a community memory of an unexplained event. I could talk about the writings of the people who were remembering and proclaiming it as the saving event, but I could not explain to myself or to others how Christianity could be built on an event that never happened...That was my credo in my early thirties. It was new birth without bodily resurrections and forgiveness without atonement. Resurrection and atonement were words i choked on . That mean that the gospel was not about an event of divine salvation but about a human psychological experience of trust and freedom from anxiety, guilt and boredom

I was a Marxist Utopian dreamer for a decade before I learned the vulnerabilities of Marxist theories. As I looked back it was full of deeply flawed arguments, but they were central to my thoughts in the fifties. I let their words saturate my mind before I went to seminary, and they remained in my mind like a ghost well beyond my years at Yale.The ideas I most loved were expressed by three in particular: the will to power (Nietzsche), the desire to understand the sexual roots of all behavior (Freud) and the search for radical social change (Marx). Even today when I speak of modernity, I am pointing especially to those three prototypes of modern consciousness.

Between 1946-1956, every turn was a left turn. I had to fend off temptations toward anarchism. I was more deeply drawn into the vision of an egalitarian society shaped by radical social engineering, Marxist historical and sociological interpretation, and resource redistribution. Everything imaginable seemed possible for my young mind, and I was well rewarded for my utopian thoughts by those older leaders of my church. Resistance to all those ideas simply didn't occur either on my part or on the part of people I knew, including family and friends. I was on a mission to make the world a much better place and felt empowered to actually transform our society

I went into the ministry to use the church to elicit political change according to a soft Marxist vision of wealth distribution and proletarian empowerment. Edrita [his wife] could sense that I was on a long and uncertain path. She was always more conservative than I, but she did share my basic social values and was willing at least to let me test my political follies...Whenever I read the New Testament after 1950, I was trying to read it entirely without its crucial premises of incarnation and resurrection. That required a lot of circular reasoning for me to establish what the text said. I habitually assumed that truth in religion was finally reducible to economics (with Marx) or psychosexual motives (with Freud) or self assertive power (with Nietzsche). It was truly a self-deceptive time for me, but I had no inkling of its insidious dangers.

My views on wealth redistribution were shaped largely by knowledge elites who earned their living by words and ideas--professors, writers, and movement leaders. Like most of the broadminded clergy I knew, I reasoned out of modern naturalistic premises, employing biblical narratives narrowly and selectively as I found them useful politically. The saving Grace of God on the cross was not in my mix of life changing ideas.

In college I lost the capacity for heartfelt, extemporized prayer. I would have considered it gauche to pray spontaneously aloud with other college sophomores. I had also left behind my love the church's Scriptures, prayers, and especially its hymns, but I always knew they would be there if I went back to find them.

I now understand that I would never have been able to become a plausible critic of the absurdities of modern consciousness until I myself had experienced them. I did not become an orthodox believer or theologian until after I tried out most of the errors long rejected by Christianity. If my first forty years were spent hungering for meaning in life, the last forty have been spent in being fed. If the first forty were prodigal, the last forty have been a homecoming.

Until the end of the 1960's I do not recall ever seriously exchanging ideas with an articulate conservative. They were there, but not on my scope. I systematically avoided any contact with those who would have challenged my ideology.

Niebuhr [Oden's Doctoral adviser at Yale and leading 20th century Christian theological ethicist] wanted all of his graduate students to have some serious interdisciplinary competence beyond theology, so I chose to be responsible for the area of psychology of religion. I hoped to correlate aspects of contemporary psychotherapies with a philosophy of universal history. The psychology that prevailed in my college years was predominately Freudian psychoanalysis, but my clinical beginning point in the late 1950's had turned to Rogerian client-centered therapy. The psychology that prevailed in my Yale years was predominantly the empirical social psychologists like Kurt Lewin and Musafer Sherif. I gradually assimilated those views in order to work on a critique of therapies and assess them all in relation to my major interest in the meaning of history.

At Vatican II my mind was growing through the embryonic beginning of a reversal of moral conscience unlike any I had known. I found myself increasingly critical of the Freudian psychoanalysis that had long shaped my interest in personal behavior change. I better recognized the long captivity of Protestant pastoral care to contemporary psychology and became a critic of the very accommodation to modern consciousness that I myself had advocated throughout the preceding decade.

As it turned out, my church sent their youth to summer camps more to gain a vision of social justice than of personal religious experience. I was elected to represent Oklahoma at a regional church youth camp in Fayetteville, Arkansas. There the national youth leadership outlined their plan for the future and taught us about the labor movement, grasping capitalists and the need for total disarmament. From then on my intellectual trajectory was poised for leaping much further to the political left. That meant Henry Wallace and the Farmer Labor wing go of the Democratic Party. Those hurdles happened abruptly, and my course was set early. The national Methodist youth movement was a world of its own, with extensive organization and strong political convictions. It was designed for propaganda that promoted social change according to the Social Gospel vision pouring out of the theological schools. My distant ideological mentors for that dream were socialist candidate Norman Thomas, pacifist pioneer A. J. Muste and British Hyde Park Donald Soper. I got this indoctrination second- and third-hand from reading and from going to youth conferences on all levels--local, district, conference, jurisdictional and national levels. As a teenage I was not sufficiently self-critical to see any unintended consequences and such talk was not encouraged.

Questions about God's existence, self disclosure, saving action and almighty power reminded me of my inadequacies. For me the theo in theology had become little more than a question mark. I could confidently discuss philosophy, psychology and social change, but God made me uneasy.

Back at my teaching and editing jobs I imagined the new world we were trying to create would be enduring and absolutely better than any world we had inherited. For me, if an idea was purported to be new, it looked a lot better than any idea that seemed to be old. Most theologians I knew were trying to discover some new way of looking at the old ideas of God, humanity, sin and salvation. I was there to teach theology, but theology itself was in search of legitimation. What I was really doing might more accurately be described as promoting Rogerian psychology, wealth-distribution, demytholgy and existentialist ethics than studying God. Theology was desperately in search of a method, whether it was borrowed form cutting-edge philosophy, social theory or political life, as long as it didn't begin with revelation.

His [brother in law Jim Hampson] appointment to the Episcopal parish in Wenham, near Gordon College brought them in close touch with leading evangelical faculty members in their pews and church leadership, including Elizabeth Elliot and Addison Leitch. They were instrumental in drawing Jim and and Sarah into the cutting edge of evangelical intellectual leadership, with friendships with Tom Howard and J.I. Packer. My ongoing relationship with Jim Packer, FitzSimons Allison and many other brilliant Anglican evangelicals would not have happened without Jim Hampson. His early influence on me in my transition from modern to classic Christian teaching was immense. While I was trying to demythologize Scripture, he was taking its plain meaning seriously. His strong preaching led him to become one of the founding sponsors and supporters of Trinity School of Ministry in Abridge, Pennsylvania...

After some pondering, I made a decision that would affect all of my future work and writing in more ways than I could ever have anticipated. It was a decision between seminary and college teaching. More so it was a decision between two very different cultures of New England and the Southwest. I chose seminary teaching in Texas, which was a decision some of my colleague on the East Coast thought was foolish. From then on, as long as I was in the Southwest, I would feel the sting of the silent condescension and stereo typing by Eastern elites who disdained southwestern American culture. Many viewed as inconsequential everything that happened west of the Hudson River. What they disparaged was exactly what I loved, the easy going, unpretentious, common culture of my native landscape in Oklahoma and Texas.

...I sent the first half of the dissertation to Rudolf Bultmann [major figures of early 20th century biblical studies and a prominent voice in liberal Christianity] as a courtesy with an invitation to respond to any points in my analysis and critique if he wished. I was speechless when I received a long letter from Bultmann, who had diligently examined the details of my arguments. His letter became a featured part of the publication in 1964 by Westminster Press of Radical Obedience: The Ethics of Rudolf Bultmann: With a Response by Rudolf Bultmann. That book, more than any other , launched my career as a serious theologian. But it also led to my reputation as a situation ethicist, ironically just about the time I was beginning to disavow situation ethics.

Who will speak my name so I might taste eternity if no one knows i ever drew breath?

There are many who occasionally attend church and who are trying experimentally to be Christians, yet are unable to identify well or define accurately the central truths of Christian teaching. The knowledge they have of the Christian tradition may have come chiefly through hymns. Their strong and sincere feelings are not matched with serious biblical or historical reflection on those feelings. Religious feelings are, indeed, crucial to the deeper learning of Christian truth, but they easily become superficial and narcissistic if the mind of Christ is not a mentor to natural religious impulse. The loss of center in Christian education is arguably due to a serious default of pastoral leadership; when the teaching elder does not teach, the effect is felt throughout the entire Christian congregation.

It is a fanatical notion that we interfere with the Holy Spirit if we make any preparation for prayer. The theological deficit in that assumption is that the Holy Spirit would not have us reason or use foresight or imagination or fit language. It assumes incorrectly that the only part of us that the Spirit wishes to work through is emotive impulsivity and spontaneous feeling-flow. It assumes incorrectly that the Holy Spirit does not also work through discipline, reason, reflection, and organization.

I don't know why the gods made Fate our master then gave us a fighting spirit, perhaps only for their own amusement, perhaps to give us a thirst for life.

It would be foolish, I think, to judge a whole people by the actions of a few vile souls. Foolish as well as misguiding.

God loves us toughly enough not to allow us to be happy with our sins. The recollection of sin rightly brings misery of conscience. How else could moral awareness be saved from sentimentality? The deepest human happiness, we learn, is grounded in holiness - God's holy love and our responsive attempts to reflect it fittingly.

Countering this view, confessing Christians seek to maintain the unity of the church through discipline, not through division. The confessing movement is strongly committed to staying WITHIN. It is better for churches to learn to respect their own legislative processes and discipline themselves accordingly than to face the even greater problems of separation, division of property, and the anguish of divorce. Confessing Christians seek to reform their churches, not leave them. Those who split off leave the patient in the hands of the euthanasia advocates, the Kevorkians of dying modernity. The Holy Spirit will not bless willful unnecessary divisiveness. If classic Christians self-righteously leave, they abandon the legacy, the patrimony, the bequests, the institutions, and the resources that have been many generations in the making with much tears and sweat. Walking away turns out to have weightier moral impediments than hanging in. IT SEEMS UNTHINKABLE TO ABANDON, WITHOUT FURTHER PRAYERS FOR SPECIAL GRACE, THOSE HISTORIC COMMUNIONS BY WHICH SO MANY HAVE BEEN BAPTIZED. The faithful have committed themselves for generations to the support of these communions which their classic doctrines and evangelical revivals have engendered. To allow these resources to be permanently taken over by those inimical to the faith cannot be an act of responsibility... ...To flee the church is not to discipline it. No one corrects a family by leaving it. Separation does not foster discipline. Discipline is fostered by patient trust, corrective love, and willingness to live with incremental change if that is what the Spirit is allowing. Discipline seeks to mend the broken church by a change of heart.

One need not disavow the gifts of intellect in giving thought to their Giver

Just as God stepped out of his nature to become a partaker of our humanity, so we are called to step out of our nature to become partakers of his divinity” (Hilary of Arles, Intro. Comm. on 2 Pet. 1.4).

God the Son, by being truly human without ceasing to be truly God, is both equal to the Father and less than the Father—equal by nature and less by volition to service. By this paradox, the usual logic of equality is turned upside down.

By this paradox, the usual logic of equality is turned upside down.

In the Godhead all historical inequalities are finally transcended.

The incarnation is God’s own act of identification with the broken, the poor, with sinful humanity.

Does biblical psychology, then, merely ask us to value good things a little less? Does the Bible seek a reduction of guilt by an overall deflation of the currency of moral ideals, so we can live more comfortably with an uneasy conscience? That would exaggerate a valid point. Although the Bible holds that no finite relationship is of infinite value, it does not embrace an extreme ascetic view that the source of happiness lies essentially in the reduction of desire. Some ascetic strategies try to diminish desire and reduce all valuing so as not to allow any loss to become an overwhelming disappointment. According to this view, the less one values created goods, the happier one is. In contrast, life-affirming Christianity hopes that love, desire, and appreciation of limited values can be increased or decreased to the measure of their real proportional value. Jesus does not call for a stark reduction of all finite valuing merely as a preventative measure against disappointment. He calls for a love of good things with an awareness that they exist within the boundaries of birth and death, and are therefore under the judgment of the giver and source of all value (Matt. 6:19-21).

The confessor can nullify the exquisitely seasonable moment of confession by talking instead of listening. When he sees pedagogy and advice as more important than simple listening, he diverts the stream of confession.

Every experienced pastor knows that what the penitent heart says about itself is much more consequential than well-made truthful sentences that shout from the outside of the inner voice of conscience. No element of confession is more crucial than the discipline of listening. The attentive listener is a chosen agent of divine reconciliation. When the moment for keen listening is offered, take it as an inestimable gift.

One trains the eye of confession most closely on what is hurting. If sin is present it will be aching. Confession begins where the raw anguish of conscience is rubbing against the primordial awareness of God's holiness.

A delicate balance is required: keep the penitent tautly close to the point of recognizing sin, and then allow the relief of that pressure to flow through forgiveness. Confession increases this tautness, only to clear the path for release.

You will remain theologically uneducated until you study carefully Athanasius, Augustine and Aquinas.

Soon I reveled in the very premises I had set aside and rationalized away: the preexistent Logos, the triune mystery, the radical depth of sin passing through the generations, the risen Lord and the grace of baptism.

no human wisdom is more reliable than the actual history in which God is omnipresent.