Morgan Biblical Spirituality

1. Auflage 2019
ISBN: 978-1-4335-4791-1
Verlag: Crossway
Format: EPUB
Kopierschutz: 0 - No protection

E-Book, Englisch, 304 Seiten

Reihe: Theology in Community

What is spirituality? For some, it means nothing more than vague self-improvement pulled from the latest best-selling self-help book. For others, it refers to some generic religious practice. Shedding life-giving light on what often remains ill-defined and unclear, this book sets forth a vision of biblical spirituality-'a renewed sense of the momentousness of being alive in God's world as God's people are led by God's Spirit through God's Word unto godly, Christlike character.' With careful exegetical work and theological reflection, the contributors-pastors and scholars such as Christopher W. Morgan, Paul R. House, Nathan A. Finn, and Gregg R. Allison-address spirituality from the perspective of the Bible, exploring topics such as the Trinity, divine sovereignty and human responsibility, the 'already' and 'not yet,' and the church. This book also addresses practical questions about spirituality related to the workplace, disciplines of the body, and more.

Christopher W. Morgan (PhD, Mid-America Baptist Theological Seminary) is a professor of theology and the dean of the School of Christian Ministries at California Baptist University. He is the author or editor of over twenty books, including several volumes in the Theology in Community series.

Autoren/Hrsg.

Morgan, Christopher W.

Leseproben

2

Shaped into the Creator’s Image

Spirituality and Spiritual Formation in the Old Testament

Paul R. House

Spirituality and spiritual formation have always been part of God’s plan for humanity. Having created the heavens and earth and creatures to populate that earth (Gen. 1:1–25), God created men and women in his image and made them stewards of that same earth (1:26–27). He commanded them to multiply and fill the earth with their offspring, blessing them with the physical resources needed to fulfill these tasks (1:28–31). He then designated a day of rest (2:1–3), which at least implies they would need time for reverence, rejuvenation, and learning. The first man and woman related to God immediately, but they had to learn their physical, spiritual, and familial responsibilities (Gen. 2:4–25). Presumably they would teach children born to them how to bear the Creator’s image. This instruction would of necessity be a gradual process that would occur as the sons and daughters grew. Thus the need for spiritual formation began at creation. It existed before the sins and consequences Genesis 3:1–24 describes, though sin certainly affects its contours.1

As the Old Testament unfolds,2 God provides the means and resources necessary for those who believe in him to develop traits reflective of his image, as seen in his character, even in a sin-marred world. Biblical writers portray this development in several ways: walking faithfully in God’s paths (Psalm 1), growing in wisdom throughout one’s life (Proverbs 1–9), loving God wholeheartedly (Deut. 6:4–9), and enjoying friendship with God (Ex. 33:7–11; Isa. 41:8). These and other images contribute to a proper understanding of what it means to learn to serve as God’s image bearers in his world, the original purpose for which God created human beings. Taking these descriptions into account, we could say that the Old Testament defines spiritual formation as follows: “Yahweh’s developing people made in his image who trust in him into maturing, wise stewards of his world by providing his presence, resources, and practices for their lives in their homes, vocations, and communities.” Though spiritual formation begins in homes and communities of faith, it includes learning to reach out to people and places in need of returning to the Creator and his purposes for them.

In this chapter I will attempt to provide a foundation for a biblical theology of spirituality and spiritual formation by outlining its nature and development in the Old Testament canon. I will contend that spiritual formation into God’s image requires lifelong learning based on acquisition of truth duly experienced through practice. In other words, spiritual formation basically amounts to growth in biblically defined wisdom. The key to this maturation lies in how Yahweh’s followers become like him by developing his character and sharing in his work. By faith his image-bearing children enter into a covenant relationship with him. They then do his work, taking on his redeeming and preserving mission. Fully shaped believers await the fulfillment of his promises, including the promise of a Messiah and the new heavens and earth that he will rule (see Isa. 11:1–9; 65:17–25; 66:22–23). Anna and Simeon, who meet Joseph, Mary, and Jesus in Luke 2:22–28, are striking examples of such image-bearing, mature children of God.

To demonstrate these assertions, I will utilize the following methodology. First, I will approach the Bible as God’s written Word to believers for the sake of the world he created. As God’s Word, the Bible reflects his character and authority (Ps. 19:7–11; 2 Tim. 3:16a)3 and is suitable for careful spiritual reflection (Ps. 19:12–14), personal growth (2 Tim. 3:16b–17), and church edification (2 Tim. 4:1–5). The Bible equips believers for mature ministry to other Christians (Eph. 4:12–16) and to all peoples on earth (see Isa. 2:1–5; Jonah 1–4; Matt. 28:16–20; Rom. 1:16). It is important to understand this progression from believers to the world. If Christian readers think erroneously that the Bible is written primarily to unbelievers as an evangelistic tool to help them come to faith, then they may consider the Old Testament’s instructions as standards that people cannot keep and that make them long for redemption. If Christian readers understand that the Old Testament is written to them (1 Cor. 10:1–16) to help them grow in faith and ministry (see 2 Tim. 3:16–17) and to be salt and light in the world (Matt. 5:13–16), then they will more likely embrace and use its teachings the way Jesus intended (Matt. 5:17–20).

Second, I will examine three key passages that establish growth into God’s image as the goal of spiritual formation: Genesis 1:26–2:3; Exodus 34:1–27; and Psalms 110–112. By doing so I adapt Elmer Martens’s procedure of using comprehensive passages as the foundation for synthetic biblical-theological work.4 I also stress the importance of Exodus 34 for understanding Old Testament theology.5

Third, I will trace concepts gleaned from these three foundational passages through relevant passages in the Law, Prophets, and Writings, the Old Testament’s three main sections. Thus I will utilize a canonical approach like that employed by Brevard Childs, Ronald Clements, John Sailhamer, and Rolf Rendtorff.6 Each of these writers has put his personal stamp on the method. Yet each sees the value of tracing biblical concepts through the canon much like Jesus does in Matthew 23:29–36 and Luke 24:44–49.

Fourth, at the end of each section I will provide theological syntheses of key themes related to spiritual formation in God’s image. Supplying thematic observations fits the pattern of Old Testament theologies penned by Walther Eichrodt, John Goldingay, and Robin Routledge.7 At times the synthesis segment will reference New Testament texts to show the Bible’s unity within diverse situations. Instruction in spiritual formation develops as the canon does, through time and situations that enable later readers to obey God. As history changes, the ways in which people obey God’s instructions in history also change, though the truth itself does not alter. Of course, the greatest change comes through the incarnation, life, teaching, death, resurrection, commission, and ascension of Jesus the Messiah. He teaches his disciples how to obey God’s law more thoroughly than do the scribes and Pharisees (Matt. 5:17–20; 5:43–48).

Forming God’s Children into God’s Character: Genesis 1:26–2:3; Exodus 34:1–27; and Psalms 110–112

As was noted above, spiritual formation is implicit in the Bible’s earliest verses. It is therefore reasonable to begin with the creation accounts. Even though Genesis 1:26–31 mentions God’s “image,” the passage does not define the term. It is fairly clear that human beings are to serve as Yahweh’s sub-regents in the world,8 but determining what traits mark such under-shepherds requires further explanation. Therefore, it is helpful to analyze God’s self-revealed personal characteristics detailed in Exodus 34:6–7. Although it is possible to prioritize other vital passages, none surpasses this one in thoroughness and usefulness to subsequent biblical writers.9 Psalms 110–112 provide the most significant use of Exodus 34 for this chapter’s purposes. As Gordon Wenham observes,10 Psalms 111–112 are twin psalms that display Yahweh’s traits and then state how his followers replicate his characteristics. Together they demonstrate the Old Testament’s emphasis on God’s people possessing God’s character, which amounts to reflecting his image in the world.

God’s Image and Spiritual Formation: Genesis 1–2

Genesis 1:26–2:3 depicts part of day six and all of day seven of creation. God has been personally involved in the creation process throughout Genesis 1:1–25. He has hovered over the waters, spoken the created order into existence out of nothing, assessed the results of his activity as “good,” and named and commissioned each major part of what he has created. He continues the process in 1:26–31. He makes male and female in his image, blesses them, and commands them to care for the earth as his viceregents. Scholars have offered various interpretations of “our image” (1:26) and “his image” (1:27).11 All agree that in Genesis 1–2 “image” means that humans can relate positively to God in ways the rest of creation has not been made to do. Only human beings receive God’s personal image, blessing, and responsibility for overseeing creation.12 As Claus Westermann writes, Genesis 1:26–27 “means that the uniqueness of human beings consists in their being God’s counterparts. The relationship to God is not something which is added to human existence;...