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Posts Tagged ‘grace’

“Do you know what sleep is? Do you know that every man who sleeps believes in God? It is a sacrament; for it is an act of faith and it is a food. And we need a sacrament, if only a natural one.” –Father Brown (as written by G.K. Chesterton)

I’m writing this late at night even as I am starting to feel tired and weary. Sleep is definitely a good gift, but who would have thought to invest it with the deep, rich meaning Chesterton has ascribed it here.

Of course, his thoughts weren’t just plucked out of nowhere. The Bible has many good things to say about sleep. Here’s just a sampling from the Wisdom Books:

“I lie down and sleep; I wake again, because the LORD sustains me.” –Psalm 3:5

“Unless the LORD builds the house, the builders labor in vain. Unless the LORD watches over the city, the guards stand watch in vain. In vain you rise early and stay up late, toiling for food to eat—for he grants sleep to those he loves.” –Psalm 127:1-2

“The sleep of a laborer is sweet, whether they eat little or much, but as for the rich, their abundance permits them no sleep.” –Ecclesiates 5:12 (more…)

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In Section 25 of Karl Barth’s Church Dogmatics, we looked at the fulfillment of the knowledge of God. Here in Section 26, Barth delves into what it means for God to be knowable.

“The possibility of the knowledge of God springs from God, in that He is Himself the truth and He gives Himself to man in His Word by the Holy Spirit to be known as the truth. It springs from man, in that, in the Son of God by the Holy Spirit, he becomes an object of the divine good-pleasure and therefore participates in the truth of God.” –Karl Barth (CD II.1, p.63)

In large part, his target is to discredit natural theology as a means to knowing God from every direction he can imagine. Barth will settle for nothing outside God’s own gracious self-revelation as the only means to knowing God. Later, we will see why he is so insistent on this stance, but for now we will review his argument at face value.

Without God, there is no revelation. It is an act of grace or good will toward humanity that he reveals Himself at all. There is no necessity that He do so, but He chooses to do so. (more…)

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A hendiadys (hen-DAHY-uh-dis) is simply a grammatical construction where two words linked by a conjunction express a single complex idea; such as “sound and fury”. In fact, the word itself is a hendiadys as the literal Greek is “one through two”. There are many such constructions in the Bible, sometimes even incorporating a third word. Neither word is dissolved in the other, as the picture they provide is greater than the sum of its parts. Words themselves can form a community with a bigger vision for life.

Grace and Peace

It’s been said that some of Jesus’ best teachings were not told, as much as lived out. This real life dynamic exists in Paul’s classic salutation of “grace and peace”. Linguistically, it is not a hendiadys, because Paul takes the words from two different languages. At least initially, the phrase is not a stock expression in any culture. His reason for doing this was straightforward. As the early Christian Church grew rapidly, it quickly went from being a marginalized Jewish sect to a faith that crossed all cultural barriers. The common language for the Roman Empire at the time was Greek. The common Greek greeting was “charis” or “grace”. The common Hebrew greeting, of course, is “shalom” or “peace”.

The resulting idea was much like that of a hendiadys, but in ethnic terms. Paul’s greeting reflected that the Church was something much bigger than law abiding Jews on one side and pagan Greeks on the other. Paul now taught that they were all “one body in Jesus Christ.” In time this salutation would become Paul’s standard greeting. The dynamic is further intensified by the fact that both words have a passive and an active sense in how they benefit the individual and the community: (more…)

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