January 31, 2013
by Jesse Luke Richards
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January 7, 2013
by Jesse Luke Richards
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What is your sacred pathway?

Every human being who calls on Jesus as Lord is being conformed into the image of Jesus by the Spirit. The problem in evangelical circles has been to reduce “Spiritual Formation” to a one size fits all solution. In His book Sacred Pathways Gary Thomas argues that God uses different means with different individuals to conform them more and more into the image of Jesus.
Take this test here and discover what ways the Spirit tends to use most in your life to make you more like Jesus.
These are my results; Intellectual, Activists, Contemplative.
January 7, 2013
by Jesse Luke Richards
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What’s your personality TYPE?
Take this free adapted Meyers-Briggs test to learn about your personality type.
I am an ENFP
Extroverted, Intuitive, Feeler, Perceiver
December 22, 2012
by Jesse Luke Richards
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M.A. Powell invites Evangelicals to HJ Scholarship

Mark Allen Powell offers the following invitation to any evangelical Christian who wants to participate in the general field of historical-Jesus studies:
Please do come and join us. The guild as a whole does, or can, or will learn to value your insights—probably in direct proportion and approximate measure to your willingness and capacity to value its insights. It’s sort of like the measure with which you give determining the measure with which you receive (Mt. 7.2b). Although it’s also possible that you’ll give only a little and receive a whole lot more (Lk. 6.38b). Or the other way around (Acts 20.35). Anyway, come and join us. No, wait— first, remember what Jesus said about counting the cost (Lk. 14.28-32). Do that—and, then (maybe), come.
Powell is getting at the limitations placed on Jesus researchers. According to Powell, confessional historians should not be pressed to say of an event or sayings in the gospels ‘this did not happen’ but they should be prepared to say, “The historicity of this event cannot be established in accord with “the rules of the historical Jesus game.”
December 20, 2012
by Jesse Luke Richards
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Graham Cole on The Spirit

Graham Cole book focuses on the Spirit’s work in the corporate people of Jesus. This is particularly emphasized in Ch.9 of He who gives Life; The doctrine of the Holy Spirit. In Ch. 9 the focus on the work of the Spirit has a very corporate tenor. I very much appreciated the corporate emphasis by Cole when referring to the work of the Spirit. I have read much on the Holy Spirit’s power in my life individually, or in helping “me” be free from sin etc. It is in fact the charismatic tendency to highlight the individual benefits and experiences that one is to have with the Holy Spirit. For scripture is clear that the Holy Spirit witnesses to individuals, and personally reveals the Father and the Son to individuals. It is however likewise just as true that He works through the corporate people of Jesus, the “body of Christ.”
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Cole laid out, in my judgment, a strategy for spiritual renewal in the corporate people. As I read on the work of the Spirit in the Church, I began to imagine what it would be like, if the church was led by, and responsive to the Spirit TOGETHER. Because we are brought into relationship with the Spirit of God, we can now live a liberated, fruitful, and sanctified life TOGETHER! The Spirit has not come to release the energy of God the Son in our corporate life. Do we not all desire to be part of a group of Jesus followers who are allowing the Spirit to energize them with the life-power of Jesus the Son? I think we all do!
I appreciated the appendix on, “Are all the gifts of the Spirit for today?” We can so easily react to the modern day abuses of the gifts of the Spirit by becoming functionally cessationist. Cole rightly calls His readers to a healthy, “Open but Discerning” position. As I read that chapter I found myself responding by writing this prayer.
“Father, I am your child whom you redeemed from slavery to sin and satan, through the atoning death of your son Jesus. I have sinned against you, but you have been gracious to me, I had been running from you, but you saved me! I was drowning in my sin, but you rescued me from death! You did not spare your own son, but you delivered Him up for us all! That is why I know you will hear me now! Father, will you fill me again today with your Spirit that I may live the life of Jesus to a broken world, and to a limping church. Revive me Father, for the sake of your name! Revive me Father for the spread of the gospel and the salvation of the nations. You need your church to respond to your Spirit. I do not know all that is in me that hinders your Spirits work in me and the church, but please Father let me hinder the Spirit no more. I know you desire to sanctify me, the church, and bring the nations to you. So God, in Jesus name I plead and beg and ask for your help. Now, I go forward in full assurance of faith to keep the commandments of Jesus of Loving you, others, and making disciples, trusting along the way that you will work in me. Thank you for being so good Father.
December 18, 2012
by Jesse Luke Richards
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HBR on 10 reasons people resist change

Great article here on why people resist change in organizations;
Leadership is about change, but what is a leader to do when faced with ubiquitous resistance? Resistance to change manifests itself in many ways, from foot-dragging and inertia to petty sabotage to outright rebellions. The best tool for leaders of change is to understand the predictable, universal sources of resistance in each situation and then strategize around them. Here are the ten I’ve found to be the most common.
Loss of control. Change interferes with autonomy and can make people feel that they’ve lost control over their territory. It’s not just political, as in who has the power. Our sense of self-determination is often the first things to go when faced with a potential change coming from someone else. Smart leaders leave room for those affected by change to make choices. They invite others into the planning, giving them ownership.
Excess uncertainty. If change feels like walking off a cliff blindfolded, then people will reject it. People will often prefer to remain mired in misery than to head toward an unknown. As the saying goes, “Better the devil you know than the devil you don’t know.” To overcome inertia requires a sense of safety as well as an inspiring vision. Leaders should create certainty of process, with clear, simple steps and timetables.
Surprise, surprise! Decisions imposed on people suddenly, with no time to get used to the idea or prepare for the consequences, are generally resisted. It’s always easier to say No than to say Yes. Leaders should avoid the temptation to craft changes in secret and then announce them all at once. It’s better to plant seeds — that is, to sprinkle hints of what might be coming and seek input.
Everything seems different. Change is meant to bring something different, but how different? We are creatures of habit. Routines become automatic, but change jolts us into consciousness, sometimes in uncomfortable ways. Too many differences can be distracting or confusing. Leaders should try to minimize the number of unrelated differences introduced by a central change. Wherever possible keep things familiar. Remain focused on the important things; avoid change for the sake of change.
Loss of face. By definition, change is a departure from the past. Those people associated with the last version — the one that didn’t work, or the one that’s being superseded — are likely to be defensive about it. When change involves a big shift of strategic direction, the people responsible for the previous direction dread the perception that they must have been wrong. Leaders can help people maintain dignity by celebrating those elements of the past that are worth honoring, and making it clear that the world has changed. That makes it easier to let go and move on.
Concerns about competence. Can I do it? Change is resisted when it makes people feel stupid. They might express skepticism about whether the new software version will work or whether digital journalism is really an improvement, but down deep they are worried that their skills will be obsolete. Leaders should over-invest in structural reassurance, providing abundant information, education, training, mentors, and support systems. A period of overlap, running two systems simultaneously, helps ease transitions.
More work. Here is a universal challenge. Change is indeed more work. Those closest to the change in terms of designing and testing it are often overloaded, in part because of the inevitable unanticipated glitches in the middle of change, per “Kanter’s Law” that “everything can look like a failure in the middle.” Leaders should acknowledge the hard work of change by allowing some people to focus exclusively on it, or adding extra perqs for participants (meals? valet parking? massages?). They should reward and recognize participants — and their families, too, who often make unseen sacrifices.
Ripple effects. Like tossing a pebble into a pond, change creates ripples, reaching distant spots in ever-widening circles. The ripples disrupt other departments, important customers, people well outside the venture or neighborhood, and they start to push back, rebelling against changes they had nothing to do with that interfere with their own activities. Leaders should enlarge the circle of stakeholders. They must consider all affected parties, however distant, and work with them to minimize disruption.
Past resentments. The ghosts of the past are always lying in wait to haunt us. As long as everything is steady state, they remain out of sight. But the minute you need cooperation for something new or different, the ghosts spring into action. Old wounds reopen, historic resentments are remembered — sometimes going back many generations. Leaders should consider gestures to heal the past before sailing into the future.
Sometimes the threat is real. Now we get to true pain and politics. Change is resisted because it can hurt. When new technologies displace old ones, jobs can be lost; prices can be cut; investments can be wiped out. The best thing leaders can do when the changes they seek pose significant threat is to be honest, transparent, fast, and fair. For example, one big layoff with strong transition assistance is better than successive waves of cuts.
Although leaders can’t always make people feel comfortable with change, they can minimize discomfort. Diagnosing the sources of resistance is the first step toward good solutions. And feedback from resistors can even be helpful in improving the process of gaining acceptance for change.
December 17, 2012
by Jesse Luke Richards
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Craig Evans thinks some modern scholars distort the gospels.
December 17, 2012
by Jesse Luke Richards
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Fear Not! Students want adult relationships.
The search institute argues that too many teens are growing up without the supports and opportunities they need. According to their research these are clear messages from the findings of a new national study of 1,860 15-year-olds in three cities across the United States.
When the Search Institute asked teenagers what they need from adults, here was the STUDENTS top ten list:
1. Look at us.
2. Spend time talking with us.
3. Listen.
4. Be dependable.
5. Show appreciation for what we do.
6. Relax.
7. Show that you’re interested.
8. Laugh with us (and at yourself).
9. Ask us to help you.
10. Challenge us.
Some of these suggestions require more time and depth of relationship, but many are simple launching points to get started. And the good news is, teenagers themselves said they want these things from adults.
October 13, 2012
by Jesse Luke Richards
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Gathercole on the Gospels
Simon Gathercole is a New Testament scholar at Cambridge University. His most recent work is on the so-called Gospel of Thomas.
In the following video Simon looks at the New Testament gospels and the apocryphal gospels.
September 15, 2012
by Jesse Luke Richards
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Witherington on Genre
The word “genre” means a literary kind or type. It refers to a sort of compact between author and reader whereby the author, using various literary signals, indicates to the reader what sort of document is being read and how it should be used. The genre signals in the text provide the reader with a guide to the interpretation of the text. To make a genre mistake is to make a category mistake, which skews the reading of the document.
-Ben Witherington
September 15, 2012
by Jesse Luke Richards
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Lewis Quote
July 2, 2012
by Jesse Luke Richards
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What does it mean to be Human?
February 24, 2012
by Jesse Luke Richards
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Other Messianic Claimants?….a few.
February 19, 2012
by Jesse Luke Richards
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Cosmic Temple Inauguration
Cosmic Temple View video lecture by John Walton here
February 17, 2012
by Jesse Luke Richards
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Case for the Resurrection game

Based upon the content of Gary Habermas & Michael Licona’s book “The Case for the Resurrection of Jesus”, the Resurrection Quiz Game online is designed to test your knowledge of the content with 80 multiple choice questions on 8 different levels. If you think you have mastered this information, this might be a good place to find out just how much you remember – or a good way to keep your skills sharpened.
Still haven’t read The Case for the Resurrection? Pick one up here.
Take the QUIZ GAME here.
February 17, 2012
by Jesse Luke Richards
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What is your worldview?
February 17, 2012
by Jesse Luke Richards
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Jesus from non-christian sources
February 13, 2012
by Jesse Luke Richards
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Justice Conference
February 4, 2012
by Jesse Luke Richards
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Resurrection of the Son of God
February 4, 2012
by Jesse Luke Richards
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Re-post from Hurtado on Bousset and High Christology

One of my favorite professors, Larry Hurtado, recounts a clarifying point regarding Bousset’s 1913 work Kyrios Christos on his blog and I repost here for my record.
I’m teaching a segment of our masters core course this semester, my bit focusing on the emergence of “Jesus-devotion” in earliest Christianity, and in discussions with the class and with others over recent years, Wilhelm Bousset’s classic work, Kyrios Christos (ET, Nashville: Abingdon, 1970; German 1913, 1921) naturally comes up. (2013 will mark the centenary of the original edition of this work, and might make a good occasion for fuller analysis than I can give here.)
One of the clarifying/correcting points I’ve repeatedly made in recent years about Bousset’s work is that he actually supported a very early and explosively quick emergence of the worship of Jesus (in his terms, the “Kyrios-cult”). The crucial evidence he correctly cited is the letters of Paul, which show that he took for granted the treatment of the risen Jesus as rightful co-recipient of Christian worship. Paul doesn’t spend any time explaining or advocating Jesus-devotion; he presumes that his readers already practice it.
So, as Bousset further judged, this level of Jesus-devotion must have characterized the form of early Christian circles into which Paul was introduced after what he described as a divine revelation that re-oriented him dramatically from opponent to adherent and proponent of Jesus and early Christian faith. In chronological terms, this means that this “Kyrios-cult” must have “erupted” (Bousset’s term) within the very first months or few years at most, for Paul’s “conversion” is by wide agreement dated within 1-3 years after Jesus’ execution.
Although Bousset stoutly insisted that this level of Jesus-devotion was not practiced in the “Primitive Palestinian Community” (e.g., the Jerusalem church), he fully granted that it erupted early and suddenly, and rightly observed that Paul was by no means the inventor of it. So, in contrast to some other scholars (e.g., my ocassional sparring partners Professor Dunn and Professor Casey), Bousset was a proponent of an “early high christology” view.
In an article published over 30 years ago, I laid out several major problems in Bousset’s work: Larry W. Hurtado, “New Testament Christology: A Critique of Bousset’s Influence,” Theological Studies 40 (1979): 306-17. I contended (and maintain) that these problems required a full and fresh attempt to address the history-of-religions questions about Jesus-devotion. In my 2003 book, Lord Jesus Christ: Devotion to Jesus in Earliest Christianity (Eerdmans), I have offered my own attempt to do so.
On the issue in focus here, I think he erred in distinguishing so sharply in this matter between his “Primitive Palestinian Community” and his “Gentile Christian Primitive Community” (for reasons, see my article and other publications). Especially in Lord Jesus Christ, I’ve given reasons for judging that the Jesus-devotion reflected in Paul’s letters was likely shared by Jewish believers in Roman Palestine as well as Paul’s converts in various cities.
But, though Bousset is now subject to valid criticism on a number of crucial matters, he can’t be rightly portrayed as aligned with those who allege an incremental growth toward the worship of Jesus across several decades or more. On at least the question of whether this “high” level of Jesus-devotion arose early and suddenly or late and incrementally, Bousset was emphatically of the view that it appeared early and explosively quickly.



