vale Marcus Loane

Being an historian by training, you get to realise that we are only where we are because of who and what has gone on before us. During my time at Theological College and beyond, the stories of the leadership of former Archbishop of Sydney Sir Marcus Loane left an impression on me.

He passed away last week. There is a great rememberance and reflection piece on him by Philip Jensen here. Here’s a sample:

Sir Marcus’ ninety-seven crowded years can be summarised: as child of God, husband, father of four, grandfather of seventeen, great grandfather of twenty-three, minister of the gospel, pastor, army chaplain, scholar, lecturer, college principal, archbishop, primate, historian, theologian, author, and preacher. He preached in every parish of our diocese and every diocese of our nation. He was a great ambassador for Christ often representing our diocese around the world. But apart from telling of a full and active life in the service of other people, such a summary does not really remind us of the man.

He was, for most of his working life, quite simply the leader of Sydney Anglicans. A Christian of deep Protestant and Evangelical convictions, he stood for all that Sydney Anglicans hold dear. He was a man in Christ. Reverently, carefully and faithfully committed to the exposition of the Scriptures. He loved the sovereign ways of God’s action in the salvation of people – especially in the Reformation of the 16th century, the Evangelical Awakening of the 18th century and in the history of Australia. In his own tumultuous times, he stood firmly for the evangelisation of the city and nation, while being deeply involved in the promotion of world mission. Consistent with the tradition of evangelicals, he carried a deep social conscience for the poor, the addicted and the marginalised of our society, the “widows and orphans” of our day.

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Jesus’ healing in Luke

“The general question which arises from the whole account of his healing ministry is, of course, ‘Does he do the same today?’

My own view (and it is no more than that, on a matter where there are such divergent views) is this. Luke presents throughout this whole section a Jesus who utters words of power, and in these particular instances a Jesus who is the Healer of men’s ills. And Jesus is the same today: ‘Thy touch still has ancient power; No word from Thee can fruitless fall.’ But his methods are his own, and not the over-simplified ones his patients would sometimes prescribe for him.

I would therefore make a broad distinction between two methods of healing: not the obvious distinction between the miraculous and the medical, but one which lies deeper than that. Where his object is to be known as the Healer, he works immediately; such cures are, as it were, for the shop-window – the kind of success story which establishes the reputation of a great surgeon or physician. I see no reason why in some circumstances today Jesus may not choose to work in this way and for this purpose. But where he is already known, he may well say to his trusting patient:’I could of course give you immediate relief; but I would rather take the opportunity to do something more far-reaching, which will be to your greater benefit in the long run. You will find it more protracted and perhaps more painful, and you may not understand what I am doing, because I may be treating disorders of which you are yourself unaware.’

He will then set to work to deal with the needs of the whole person, rather than with the obvious needs only. He may aim at a calming of spirit, or a strengthening or courage, or a clarifying of vision, as more important objectives than what we would call healing. Indeed the latter may not be experienced at all in this life, but only at the final ‘saving and raising’ of the sick, when their mortal nature puts on immortality.

For I think it is no accident that each of these two words in James 5 has a double meaning, making them equally applicable to this life and the next: sozoI, to heal, or to save; egeiro, to raise from sickness, or to raise from death. The ‘prayer of faith’ cannot fail to bring about this result, one way or the other. But the faith in which such prayer is prayed must be, not faith that Jesus will heal in some particular way (ie. The way we should advise him to do it!), but faith in Jesus the Healer, who will choose his own timing and method. Then even today his word of power in this respect will amaze onlookers (4:36) and bring other to seek him (4:40).”

 

Michael Wilcock, The Message of Luke (Leicester: IVP,1978),67-8.

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next bookclub book

Our book for this next term is by English author Tim Chester, called ‘You Can Change’. Here’s the blurb:

‘Many books are written by experts. This isn’t one of them,’ admits Tim Chester. ‘ It was born out of my own struggle to change. My long battle with particular issues set me searching the Bible as well as writings from the past. This book shares the amazing truths I discovered.’
You may be:
· A new Christian, struggling to change former habits
· An older Christian who has plateaued – you grew quickly when you first believed but now your Christian life is much of a muchness
· A Christian who’s fallen into sin in a big way, wondering how you’ll ever get back on track
This book is about hope in Jesus, hope for forgiveness, hope for true and lasting change. God promises liberating grace and transforming power to his people.

Retail price: $15.00. Special Digging Deeper Bookclub price: $12.00. 200 pages, with discussion guides. Available from this Sunday at the College of Ministry table at St Paul’s, and from John Hooton and Glenhaven.

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no perfect people allowed

Starting this Sunday, my church is seeking to connect with out community with the message of Jesus. We’ve called the week, ‘No Perfect People Allowed’.

We’ve chosen this theme and this title because there remains a common misconception that a church is a place where people, who think they are better or more moral than everyone else, gather to look down upon the rest of the world. Maybe you’ve experienced a church, or people who go to church, who are like that.

Nothing could be further from the message and intentions of Jesus himself. It is true that Jesus made some radical demands of anyone who would follow him. It is true that he taught that those who would want to be a part of the kingdom of God that they must ‘be perfect’. But then, the tax collector who had cheated all of his countrymen, and the prostitute who sold her body and its intimacy to countless men, and the not-so-bright fisherman, and the murderer of the early church and its leaders – all these far-from-perfect-people found a place in Jesus’ eternal kingdom.

How could that be? Come along during the week and find out, and hear the best news you’ll ever hear.

You can check out more about the week and what’s happening at the dedicated website, noperfectpeopleallowed.net.au. If you live in the Hills, love to see you there. I’ll be one of the non-perfect ones who are part of the crowd.

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Vale Ken McKay

[from readbetterpreachbetter.com – Ken was a member of our 10am congregation. A lovely, humble Christian man, who served the church with his gifts and gave the glory to God. A delight to have known.]

Kenneth L. McKay was the grandfather of Greek verbal aspect. First writing on the subject in 1965, he published numerous articles over the following thirty years, and was the author of A New Syntax of the Verb in New Testament Greek: An Aspectual Approach. Without a doubt, his was the major influence behind the ‘new aspect era’, launched by the works of Stanley Porter and Buist Fanning in 1989/90.
Ken died yesterday morning in Sydney of a sudden heart attack.
Ken was a lovely Christian man, who for 26 years lectured in classics at the ANU in Canberra, and was for many years the area chairman of AFES in that region. He leaves behind his wife Margaret, seven adult children, and a tribe of grandchildren.
His contribution to the study of New Testament Greek will, in time, be seen as one of the most important of the twentieth century. He will be greatly missed.

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coming together

“…when we come together as Christians on Sunday mornings, we do not gather merely to have our own personal devotions together. The church service is not just your quiet time. We do not gather to pray, sing and read Scripture like we do the other days of the week at home except that on Sundays with more people around because it is more encouraging. No, we come to participate in the life of our church.

And when we come, we come not as individual consumers to do our spiritual shopping for the week, seeing what’s of use down this aisle of singing or down that aisle of prayer, looking over the sermon special, browsing through post-service conversations, and taking it home in our carts for personal use. We actually assemble as a living instistution, a viable organism, one body.”

Mark Dever, The Message of the New Testament: Promises Kept (Wheaton: Crossway, 2005) , 170

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perspective

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the meaning of life is not ’42’

Ultimate reality is a community of persons who know and love one another. That is what the universe, God, history, and life is all about. If you favour money, power, and accomplishment over human relationships, you will dash yourself on the rocks of reality. When Jesus said you must lose yourself in service to find yourself (Mark 8:35), he was recounting what the Father, Son and Holy Spirit have been doing throughout eternity.

You will, then, never get a sense of self by standing still, as it were, and making everything revolve around your needs and interests. Unless you are willing to to experience the loss of options and the individiual limitation that comes from being in committed relationships, you will remain out of touch with your own nature and the nature of things.

Tim Keller, The Reason for God: Belief in an Age of Skepticism, 216-217.

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Keller on the 2 ways sin plays out

Sin and evil are self-centredness and pride that lead to oppression against others, but there are two forms of this. One form is being very bad and breaking all the rules, and the other form is being very good and keeping all the rules and becoming self-righteous.
There are two ways to be your own Savior and Lord. The first is by saying, ‘I’m going to live the way I want.’ The second is described by Flannery O’Connor, who wrote about one of her characters, Hazel Motes, that “he knew the best way to avoid Jesus was to avoid sin.” If you are avoiding sin and living morally so that God will have to bless and save you, the ironically, you may be looking to Jesus as a teacher, model and helper but you are avoiding him as Savior. You are trusting in your own goodness rather than in Jesus for your standing with God. You are trying to save yourself by following Jesus.
That, ironically, is a rejection of the gospel of Jesus. It is a Christianized form of religion. It is possible to avoid Jesus as Savior as much by keeping all the biblical rules as by breaking them. Both religion (in which you build your identity on your moral achievements) and irreligion (in which you build your identity on some other secular pursuit or relationship) are, ultimately, spiritually identical courses to take. Both are “sin”.
Self-salvation through good works may produce a great deal of moral behaviour in your life, but inside you are filled with self-righteousness, cruelty and bigotry, and you are miserable. You are always comparing yourself to other people, and you are never sure you are being good enough. You cannot, therefore, deal with your hidesousness and self-absorption through the moral law, by trying to be a good person through an act of the will. You need a complete transformation of the very motives of your heart.
Tim Keller, The Reason for God: Belief in an Age of Skepticism (New York: Penguin, 2008), 177.

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Sex loses lustre in the art of selling

SEX doesn’t sell, Nokia tunes make people feel physically sick and Apple is a mini-religion.
So says global marketing guru Martin Lindstrom, who has used the latest medical technology to scan people’s brains and gauge their reaction to advertisements, jingles and product smells.

“What we learned was amazing. The most important senses when building brands were the sense of sound followed by smell then followed by sight. It’s ironic that 83 per cent of all brand communication only appeals to the sense of sight,” said Mr Lindstrom, the author of the best-selling book Buyology — Truth and Lies About Why We Buy.

“We learned that the Nokia tune turns people off. It is so disliked in our brains that we almost feel physically sick when hearing it. The reason for this is that it reminds people about work, missed deadlines and their boss calling them.”

Read the rest of the article from the Australian here.

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