My mother was a prolific writer. We haven’t even begun to work through her journals and notebooks, but a few months ago I came across a little folder of theological reflections from her time at Smith College, where she studied literature and theology, and I tucked it away to bring home before putting it back for the others to read.
I don’t recall whether I ever really wanted to write a book about women and the Bible and how and why I believed the Bible gives us a mutualist vision for men and women. I think maybe I did, but it was all rather vague.
Behr’s monograph offers a distinct perspective that situates John’s Gospel unequivocally within the Eastern Orthodox Paschal feast: “Pascha . . . is the starting point and register in which to hear the Gospel of John and also its Prologue” (ix).
by Rev Dr Bob Ekblad
The last day of our trip to Morocco overlapped with the Pope’s visit. We had just completed the final module of our Certificate in Transformational Ministry at the Margins with 40 French-speaking Sub-Sahara African migrants. I was tired but excited after having spent time visiting house churches and engaging with serious missional leaders from ten or so different countries.
That day, Saturday, March 30 the Pope arrived for a two-day visit. Security was tight, and only people on pre-approved lists could attend the special smaller gatherings where he was speaking. Gracie and I weren’t on any lists. Students and faculty from the ecumenical theological seminary where we were teaching who were on the list gathered excitedly, ready to travel together by bus to one of the venues.
While I was waiting around, hoping to somehow be able to go, Gracie came over and asked me to help her pray for a French woman who had had a chronic illness for over 25 years. Christian, one of the African pastors who was on the list had also told me that he would rather take us to pray for a man from one of his house churches whose legs were totally paralyzed than see the Pope. He had told us that he’d likely be coming by later that afternoon to take us to this young man’s house. I wasn’t in the mood to pray for anyone- tired from four days of straight teaching and ministry in French.
Jesus’ journey to the feast in Jerusalem in John 5 did come to mind though—the story where he stops at the sheep gate and prays for a man paralyzed for 38 years. Stopping and praying for this man appeared Jesus’ priority over anything else.
Getting my will in alignment with Jesus’ priorities rather than seeing the Pope or being a tourist in Morocco felt like a kind of death. A Scripture from Romans 8:36 came to mind, which I’m finding myself called to remember and come under throughout each day, every day.
Just as it is written, “for your sake we are being put to death all day long; we were considered as sheep to be slaughtered.”
I reluctantly agreed to pray with Gracie for the French woman, as students and faculty left excitedly to get on the bus to see the Pope. We saw the Spirit move to bring healing and freedom– a beautiful experience! As we were wrapping up we got a call from Christian, the house church pastor from Cameroon, telling us he was on his way to take us to pray for the paralytic.
He flagged down a taxi and we headed out to one of the marginalized neighborhoods where many migrants find inexpensive housing (see video link below). The neighborhood had been cleansed of petty criminals—which normally abound, days prior to the Pope’s visit. We followed Christian through streets and alleys until we came to the paralyzed man’s house.
As we entered the smell of urine was strong. The 26-year-old man with paralyzed legs lay on a bed- immobile. His name is Jesus! He’s a worship leader from Afrique Central (Central African Republic) who had been unable to move his legs at all for over a year. We prayed for him and saw his excitement and faith build as his back pain left and he began to move his feet and legs. He insisted on attempting to get up, without out help, and was able to stand.
I think of the verse right before Romans 8:36:
“Who will separate us from the love of Christ? Will tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?”
We left feeling like we were experiencing the verse following– Romans 8:37.
“But in all these things we overwhelmingly conquer through Him who loved us.”
As we left Jesus’ room, Christian’s five-year-old daughter tugged on his arm, telling him God was telling her to pray for a blind Morocco Muslim woman who sat by the entrance to Jesus’ apartment. Christian did an about face—returning with his daughter to the woman and her friend. He explained what God had told his daughter. The two women were deeply touched, kissing the girl’s cheeks. The little girl boldly stretched out her hand and prayed for the woman’s eye to be opened in Jesus’ name. If anyone could reach these two Moroccan women, this little girl seemed like the perfect missionary.
Surrendering to Jesus’ will involves dying to our own agendas. “Being put to death all day long” might mean relinquishing our own plans, comfort, security—whatever needs to die in favor of following a higher calling. Abundant, resurrection life awaits us.
In this episode of TheoDisc, Kenny talks with Dr Jason Myers about how Paul’s attempts to help the church navigate life under the Imperial rule of Rome can inform our own approach as kingdom witnesses in our context.
Lucy recently sat down for a discussion with The Student Leadership Blog in one of their podcast episodes.
For more discussion on this, listen to the episode with Dr Lucy Peppiatt, and read further below as we include text from their blog written by Brogan Hume.
I remember very clearly, in my 30’s, realizing that I wanted to study theology at degree level. I had no idea that it would end with me doing a PhD, leading a college, writing books, and teaching. It hadn’t been a “career move”! I thought I was studying theology so that I’d be a better co-pastor with my husband and because I loved it. I also thought then that these were good enough reasons for all that study and investment, and I still think they are.
In this WTCLive episode, hosted by Dr. Matt Lynch, Dr. Lucy Peppiatt, and Nick Crawley in a coffee shop in Bristol Old Testament scholar Jack Levison discusses his own journey in discovering more about the Bible and the Holy Spirit.
Jack Levison
Southern Methodist University
Jack holds the W. J. A. Power Chair of Old Testament Interpretation and Biblical Hebrew at Perkins School of Theology, Southern Methodist University. Raised in a small tract house in Levittown, New York, Jack left to attend Wheaton College, where his Greek professor regaled him with stories of Cambridge University. At Christ’s College, Cambridge, Jack received the Fitzpatrick Prize for theology and was awarded a College Scholarship. When he returned from England to pursue doctoral studies at Duke University, Jack fell in love with a divinity student, Priscilla Pope, alongside of whom he now works at SMU.
Jack is an internationally recognized scholar, whose books have received wide acclaim. Scot McKnight, author of The Jesus Creed, characterized Filled with the Spirit as “the benchmark and starting point for all future studies of the Spirit.” Walter Brueggemann hailed it as “inspired.” Eugene Peterson called Fresh Air: the Holy Spirit for an Inspired Life “a rare and remarkable achievement.” Phyllis Tickle calls him “a brilliant and spirited theologian,” and N. T. Wright notes that Jack’s “account of the holy spirit–and what the spirit can do for whole churches, not just individuals!–is mature, seasoned, challenging, and wise.”
Jack has received many fellowships and grants from the National Humanities Center, the Lilly Fellows Program, the Louisville Institute, the Alexander von Humboldt Foundation, the Rotary Foundation, the International Catacomb Society, and the National Endowment for the Humanities. He recently directed, with Jörg Frey, an interdisciplinary, international research project on The Historical Roots of the Holy Spirit and is founding editor of a scholarly book series, Ekstasis: Religious Experience from Antiquity to the Middle Ages.
Jack’s books and teaching have a global reach. He has lectured around the States, as well as in Belgium, Canada, England, Germany, and Scotland. He has been an Honorary Visiting Lecturer at the University of St. Andrews, Scotland, and a Von Humboldt Fellow at Ludwig Maximilians Universität in Munich, Germany. Several of his books have been translated into Spanish, Korean, and German.
by Dr Lucy Peppiatt
I recently attended a really enjoyable theology conference in LA. I listened to thought-provoking papers and presentations, met some interesting new people, gave a paper myself on a topic I love, and had some good conversations. I also attended a lunch hosted by Logia, a new initiative launched by the Logos Institute, ‘which seeks to support current female students and staff and encourage women to pursue divinity disciplines at the postgraduate level.’ ( http://logos.wp.st-andrews.ac.uk/logia/ ) Forty-five women attended. I gather this number astonished and pleased the organizers.
As a result of attending the conference and the few things that happened afterwards, I felt prompted to write this post.
After I left LA I found I had some time to finish reading the thesis of my good friend, Rev Dr Kate Coleman, on the experiences of black Christian women in the UK.[1] In it I read this, which I made a note of,
Mercy Amba Oduyoye concurs, “My experience is that it has always taken women to ensure the representation and voice of women, at least in the Church and other related bodies.”[2] Audre Lorde stresses the importance of such a development: For it is not difference which immobilises us, but silence. And there are so many silences to be broken.[3]
Just as I finished Kate’s thesis, another female friend of mine (a NT scholar) posted an article of an interview with John Piper where he states very clearly his conviction that women should not teach men in seminary in preparation for ministry as, in his view, the Bible prohibits this. I read (skim-read to be honest) the article. As familiar as I am with the stance, it never ceases to appall me.
My first thought was I’m so glad that I have a contract with IVP Academic to write a book called Freedom to Lead. In this, I’ll explain why I (and so many others) think that the Bible does the opposite. I’m due to write this in the next few months.
Secondly, I felt beyond sad and frustrated. I’m always rendered momentarily speechless when I see opinions like that in print. I’m a theological educator and the principal of a non-denominational seminary style theological college (which specializes in spiritual formation for life, leadership, and ministry). I have had a teaching and preaching ministry in the church for over twenty years, and I’m a mother of four sons whom I, and my husband, have nurtured in the Christian faith.
So thirdly, everything coming in the space of a few days made me want to put my own something in print—something that I hope will strengthen the mettle of other women to pursue theological education at a higher level, to hang in there, and to become the women teachers, preachers, and leaders that the world and the church needs.
What women often do for one another is just to share their stories, and as we do, we give one another a sense of relief that ‘it’s not just me,’ which somehow helps us all out. Frances Young spoke about this in her paper in LA. Here is a bit of my story for those women who are thinking about going into academic theology.
I came in late to systematic theology at a post-grad level having studied for a bachelor’s degree in theology on my own in my 30s. I was in my 40s and have always only ever been a part-time theologian. I only studied theology to begin with because I wanted to be a better preacher and pastor. I studied, led a church with my husband, and managed a houseful of boys. Now I’m the principal of a college, I still lead a small church, and I do research and writing in any time I can get. I absolutely love theology.
When I started my MA in systematic theology, I noticed straight away that systematic theology is dominated by male voices. This baffled me slightly. It wasn’t until I began to realize the way that systematic theology is done at a higher level that it made more sense to me. That is not to say that the men I met were not respectful and encouraging to women—quite the opposite in my experience—just that the academic world is quite hard-hitting for anyone who ventures into the field. If you start under-confident, it’s going to be a greater challenge to stay in there.
In recent years, I have certainly found some women that I admire in the field and I’ve enjoyed reading and meeting some great female theologians. But a further realization dawned on me as I went on to do a PhD. There were so few evangelical (and even fewer evangelical charismatic) women in systematic theology. I discovered a similar pattern in NT. I cited John Piper above and I have my own thoughts as to why this is the case, but that is not for this post. Here, I’d like to address those women who have just launched out into academic theology or are maybe thinking about it, identify some of the hurdles that you might encounter, and encourage you to keep going or take some first steps if this is for you.
At MA level I made friends with a young woman ahead of me who encouraged me at an early stage at King’s to keep going with academic theology. She had finished her PhD and had just started teaching at King’s. I’m grateful for her encouragement and friendship. Apart from that I had no other women academics in my life, and certainly no female professors, and that went on for years. The rest of my encouragers and mentors were men. By and large, it was the men who ensured that I found a voice and I am greatly indebted to them.
Despite help and encouragement, it was never ‘easy.’ It was always very hard work, intellectually, emotionally, and spiritually. I don’t think it’s ever easy for anyone—male or female—but women have more to overcome.
Whenever I go from my normal day job and normal life into a full-on academic environment I experience the same pattern of thoughts and emotions which are something like this: It’s so great to be here…I absolutely love this stuff…Why on earth am I here?… What am I doing here? I’d so rather be at home…I’m so glad I came…I have no idea what the speaker is going on about…Everyone else is cleverer/more knowledgeable/more confident than I am…Wow, that was so interesting. I love that idea…How on earth do we make this real for people on the ground?…I’d love to ask x or x… No, that’ll sound stupid… I’m glad I didn’t…I wish I had…
I could go on, but you get the picture. I often used to feel sick, panicky, and tongue-tied in academic settings—not a state I ever got into anywhere else and very unusual for me. Thankfully, I no longer feel that, but it did last for a very long time. The most familiar feeling of all is my little friend, the imposter syndrome, who just creeps in and snuggles up. I’m so used to it now that it’s boring and my best bet is just to try and keep it quiet.
Now, in the fourteen years since I started my MA, I’ve had enough conversations with women to know that this is all normal. It’s not just me. There are things you get used to and need to accept, and things you need to fight against.
Here’s my advice to women considering going into academic theology, even if it’s only ever part-time.
If you have an ability for learning, writing, and teaching theology, and other people identify that in you, then consider pursuing a higher degree. Thankfully, you don’t decide on your own whether you are able to become an academic theologian. It’s in the hands of your teachers and mentors. If they are good and they are for you, and they encourage you to do it, then first of all, trust them! They are not setting you up to fail. They see potential in you and they know what they’re doing. In other words, don’t drown in your own under-confidence.
Even though it makes all the difference in the world, their confidence won’t actually become yours. You have to find your own. This may take years and years. You may have to fight through chronic feelings of inadequacy and stupidity, crippling fears, and all the anxiety that accompanies that, to get to the point where you really believe that you might have something to contribute after all. I know for sure that this can happen to men as well. It’s just worse for women.
(I really hope one day that this changes. I absolutely love seeing confident younger women just getting up and having a go. It’s delightful.)
Find your level so that you’re happy with what you are able to do and say rather than trying to emulate someone who is just nothing like you. You have to find your own voice and learn not to be intimidated by those who are ‘better’ at this than you. If someone is playing a power game, you should probably just keep away from him or her. In general, however, most people don’t actually want to intimidate you. My advice is just get used to feeling ignorant and stupid. You will never know enough. Ask lots of questions and enjoy the fact that there is always more to learn. Apparently, Colin Gunton used to say that it takes twenty years to be formed as a systematic theologian. As a part-time one, that means I’ll arrive when I’m 80 years old!
I know I’m going to sound like a charismatic here (no apologies), but don’t underestimate that there is a spiritual battle (however you understand that—I know what I mean by it) over women in theology and leadership. So pray, pray, pray, and get others to pray for you as you study. If you decide you want to do this, get used to feeling knocked—it will happen. If other people have put faith in you, pick yourself up, and carry on. This was one of the best pieces of advice I ever received.
Finally, focus on why you want to do it. I was inspired to do theology just through my own reading and then meeting other theologians who had a passion for their subject (learning and speaking about God) and a deep sense of privilege that we are able to serve the church. If I’m flagging, thinking why bother with academic theology (which I frequently think), I look at the Gospels again, get back in touch with Jesus, worship, re-read a great theologian, and thank God that I get to play a part.
There are powerful voices ranged against women who feel drawn to academic theology. They come from without and within. They don’t have to be the loudest ones. I hope, if you’re thinking of studying and it’s the right thing for you, that you have a champion, or a few, who will cheer you on, open doors for you, pray for you, and delight in your successes, however big or small.
Don’t for one second imagine it will be easy. It won’t. But it could quite well be the best and most rewarding thing you ever get to do. It certainly has been for me.
[1] Coleman, Kate Owusua, “Exploring Métissage: A Theological Anthropology of Black Women’s Subjectivities in Postcolonial Britain.” PhD Thesis, 2005.
[2] Oduyoye, Mercy Amba, “Reflections from a Third World Woman‟s Perspective: Women‟s Experience and Liberation Theologies,” in King, Ursula (ed.), Feminist Theology from the Third World: A Reader (London and Maryknoll, NY: SPCK/Orbis books, 1994), p.24.
[3] Lorde, Audre, Sister outsider: Essays and Speeches (New York: The Crossing Press, 1984), p.44.
Press Red In Conversation With Janey Lawry-White Rosemary Hack from Press Red chats to Janey Lawry-White, COO of WTC. They chat about Janey’s faith, gender
Fast fashion: a term used to describe a business model based on producing masses of clothes extremely quickly and at a ridiculously low cost. This blog post was written by Megan Cooper, a WTC student.
A while ago one of our students, Andy Hudson, submitted an essay on the value of friendship in the Christian life with specific reference to male friendships. Here he highlights the need for openness, honesty, love, and burden-bearing.
We often get asked in the WTC Theology classroom about the practice of using feminine pronouns and female imagery for God. Why do some people think it’s okay to use ‘she’ and ‘her’ for God when the Bible uses only masculine terms?
Until a year ago at WTC, we had no idea just how tough it is for deaf students to study at tertiary levels. “Everything is a battle for us,” one of them told us.
by Dr Matt Lynch
My review of Crucifixion of the Warrior God focused thus far on Boyd’s overarching approach to the problem of violence in the Old Testament. The review has been selective, but identified what I consider several large-scale opportunities and problems with his approach.
In this final review post, I focus on Boyd’s approach to the book of Joshua. Often considered the crux interpretum for anyone attempting to wrestle with the problem of violence, I felt it important to see how he actually reads this portion of Scripture, and whether his ‘cruciform thesis’ provides a way forward.
After reviewing and critiquing Paul Copan’s Is God a Moral Monster? and finding it unsatisfactory (rightly, in my view, pp. 917-960), Boyd turns to his alternative cruciform approach to Joshua. To restate the problem Boyd sees: The story of divinely mandated merciless slaughter of men, women, children, and animals is incommensurate with the portrait of Jesus’ non-violent response to his enemies and his command that his followers treat enemies the same.
Boyd’s primary thesis regarding Joshua is that God originally gave a non-violent promise to Israel that he would gradually displace the Canaanites. We’ll call that ‘Plan A.’ This promise was subsequently mis-interpreted (perhaps willingly) as a command to violently exterminate the Cnaanites. We’ll call that ‘Plan B.’
There is ample biblical support for Plan A. Note the following example:
‘I will drive out the Hivites, the Canaanites, and the Hittites from before you … little by little’ (Exod 23:20-33).
Other texts in the Pentateuch, and even Joshua, repeat the idea that Yahweh would gradually displace the Canaanite population before the Israelites (Exod 33:2; 34:11; Lev 22:23; Num 32:21-22; Deut 4:38; Josh 24:11-12). And no text suggests that the gradual displacement would be an alternative if a Blitzkrieg slaughter failed. Instead, the Pentateuch repeatedly suggests that the conquest would involve forced resettlement. Moreover, Yahweh alone would drive the Canaanites out by making the land inhospitable to them such that it ‘vomits’ them out (Lev 18:24-25).
Boyd suggests that this earlier plan was both non-violent and Yahweh’s ideal (p. 971). He considers this part of the story a ‘direct’ revelation because it coheres with the image of Jesus’ non-violent response to enemies on the cross.
However, as often occurs, the people didn’t hear or heed what Yahweh commanded. Instead, they adopted a ‘culturally conditioned assumption’ that Yahweh wanted them to acquire the land through violence (p. 973). Thus the claim that God told them to ‘eliminate’ the Canaanites ‘all at once’ (Deut 7:22), which appears to flatly contradict the idea of God displacing the Canaanites ‘little by little’ (Exod 20:33). This extermination plan is an indirect revelation, since it is both culturally conditioned and not what God said.
The cross, for Boyd, not only guides our choice of what constitutes a direct revelation (Plan A) vs. an indirect revelation (Plan B); it also gives us a specific indication of ‘what else is going on.’
Here we return to Boyd’s idea that when faced with a text that does not cohere with the non-violence of the cross, we must nevertheless treat such texts as revelations of ‘something else’ that the text only hints at. In other words, the interpreter is to reconstruct from Plan B-type texts a scenario that looks like the cross.
Thus with confidence Boyd hypothesizes that the Israelites distorted Yahweh’s initial word—his Plan A. Like Jesus’ disciples, Moses and the Israelites listened selectively to Yahweh’s commands, opting for violence. They then ‘conceive[d] of God along the lines of a typical ANE warrior deity’ (p. 980). Whereas God had originally planned to displace the Canaanites non-violently, now via Plan B God gives them over to Israelite violence by withdrawing his protective presence. The story of Joshua preserves traces of both plans.
In Boyd’s ‘what’s really going on’ scenario, he attempts to stick as close as possible to the biblical text. I appreciated this dimension of his work, as well as his close reading of Brueggemann on Joshua 11 (see pp. 986-1002). Several aspects of his thesis deserve attention here.
For Boyd, Plan A reflects ‘what we would expect’ a cruciform hermeneutic to yield. A non-violent displacement of Canaanites squares with Jesus’ non-violent treatment of his enemies. In this story of displacement, we discern the Spirit ‘breaking through’ and bearing witness to the way of the cross.
However, it is difficult to see how his displacement scenario paves a road to Calvary—especially as Boyd understands Calvary. He states that God’s plan was ‘to make this region so unpleasant with hornets that the indigenous population will voluntarily relocate themselves’ (p. 966). Rendering the land inhospitable due to insects would have inflicted widespread damage and death to the indigenous populations. Moreover, it would have thrust the Canaanites into the hands of their inhospitable neighbours, precipitating significant conflict. In short, displacement is not as non-violent as it sounds.
Moreover, I don’t see how displacing enemies (Plan A) fits at all with Jesus’ act of embracing his enemies on the cross. If God was in Christ reconciling the world to himself (2 Cor 5:19), even Plan A would need to be re-interpreted to bear witness to the cross. The inhospitable land thesis seems to fly in the face of the ‘hospitality of the cross,’ to use Hans Boersma’s phrase.[1] To this end, Boyd’s approach shows signs of stress. His hermeneutical principle of ‘conservation’ requires him to salvage as much of the text as possible, yet even the texts he salvages rarely meet the standards he sets.
I don’t think this is a problem with the biblical story, per se, but rather a problem with Boyd’s approach of squeezing each text until it submits and confesses to things that match exactly his reconstructed picture of the cross. This approach flattens the biblical text into a series of direct and indirect ‘literary crucifixes,’ such that each OT text only ever confirms what we already know from the cross. It flashes pictures of God from one moment in time.
Boyd covers a wide range of material in his 1,400-page book. For a 1,400-page book on OT violence to spend only about 50 pages on Joshua is a missed opportunity. Granted, he’s dealing with quite a few texts. Indeed, the book is full of biblical references and specific examples. However, it seems to me that Joshua is the case for any theory of violence in the Old Testament, and for there to be almost no discussion of the Rahab-Achan story, very little discussion of the ways that Joshua was actually re-applied non-literally within the Old Testament itself (e.g., during Josiah’s reign), hardly any investigation of ways that the herem (ban) instructions resist easy literalization,[2] no attention to the possible post-exilic setting of Joshua in its final form, and much more. In all these ways, Joshua and the ongoing OT traditions engage in re-framing and critiquing the book’s surface violence in ways that Boyd misses. While Boyd engages in a close reading of Joshua 11, and to good effect, I expected to see a more nuanced treatment of the whole book.
In sum, Boyd’s Crucifixion of the Warrior God will likely engage interpreters for years to come, and will have significant impact via his popularized Cross Vision. I highly recommend that students of the Bible engage Boyd’s book, if for no other reason than to look the problem of violence squarely in the face. However, I doubt Boyd’s book will win the day, even for Christians willing to engage in ethical critique of the Old Testament. Boyd’s book ultimately drives readers into the same untenable position as the interpreter who says, ‘There’s no problem here.’ Both propose a total solution to an intractable problem. Both leave readers vulnerable to that one small crack in the glass that splinters a thousand ways and eventually shatters the whole.
Developing an awareness of the interplay between New Testament and Hebrew scriptures with regards to literary and narrative links can open our eyes to fresh ways of understanding the biblical text for our world.
TheoDisc Podcast episode with Freddy Hedley on how the concept of the ‘right to reply’ in Lamentations is instructive for us in our own concept of intimacy with God.
Part 2 of discussion of Lucy Peppiatt’s book, The Imago Dei, through an exploration of the doctrine of the Imago Dei and its implications.
Lucy Peppiatt – The Imago Dei (Part 1) Since 2013, Lucy has been the principal of WTC where she lectures primarily in systematic theology and in
By Nick Crawley, MA – Church Leader, founder and director of Bible for Life.
Nick Crawley is an Anglican clergyman with over 25 years experience of church leadership in London, Harare (Zimbabwe), Sheffield, and Bristol. He is a qualified Banker and Investment Analyst and was awarded an MA with merit in Christian Theology from the University of Bristol. He is married to Dr. Lucy Peppiatt the systematic theologian and author, and current Principal of Westminster Theological Centre. They have four sons.
William Tyndale translated the Bible into English in order that ‘the boy who drives a plough (would) know more of the scriptures’. And he was executed for it!Today, almost 500 years after his death, it’s easy enough to pick up an English Bible, but our secular C21st society seems to know next to nothing about what it actually says.
One of the reasons for this is that the Bible is in practice a difficult book to understand.
I love the Bible. I’ve never found any book remotely like it. It describes the life of the most remarkable man who ever lived and who has influenced human history and life more than anyone other human being. It also has what has been called a ‘ring of truth’ about it – a deep resonance that it is communicating the most genuine truth a person can ever encounter.
Over the past ten years I have been working at finding ways to make both the books of the Bible and its message more accessible for interested, but busy people.
Bible for Life, (BfL), is a ministry that helps 
genuine enquirers get to the heart of the message of the different Bible books. It is built on a number of principles.
First, the majority of Christians seem to read the Bible like a newspaper, turning to their favourite sections and not reading much else. While this is better than nothing it almost always misses the author’s main point. BfL approaches each book as a unit, written by an author in a specific context to recipients in a different context. The context is crucial because it directly influences the meaning of the text. Every sentence has been written for a reason and contributes directly to the meaning of the book and its application.
Second, since our lives, (and especially the lives of those under thirty), are now completely orientated around the internet, Bible teachers must find new ways and media for communicating Biblical truth directly to smart phones, laptops and tablets.
This leads to the third feature of BfL; The Menu. The material on the site is presented for the visitor to engage with the material in different levels. Using a meal format the visitor can have a 5 minute ‘Taster Course’, through watching a short video, studying an image, reading a summary or engaging with questions. A deeper engagement through other ‘products’ is available in the ‘Starter Course’, while in the ‘Main Course’ there is a “commentary” and a serious study of the imperatives of the book for the committed disciple of Jesus. The ‘Dessert Course’ is more open-ended touching on academic issues, special studies, prayers and tools for the church pastor. At the end of each course there are questions relating the key issues in the book to contemporary C21st life and issues.
The fourth BfL feature is the variety of learning approaches to suit the different ways we engage with and respond to texts. As well as visual, audio and textual media there are different ways of responding what we encounter such as ‘challenge’, ‘enquiry’, ‘inter-reaction’ and ‘response’. BfL works to provide these, and this is where the related discipleship coaching is important.
I engage with a number of people on a monthly basis coaching them in their engagement with the Bible. The strategy throughout is to coach them to engage with the Bible for themselves. A month seems to be the right period of time for a person to engage at a deep level with one book of the Bible. As Jesus said, “The measure you use is measured to you.” Those that engage most, get most.
I look forward to the day when there are hundreds of different internet based strategies and tools for helping apprentices of Jesus unlock the dynamic of Scripture. BfL is one such tool. All the material is completely free. I hope you find it helpful. Why not visit the site now and see for yourself.
In this episode of TheoDisc, Kenny talks with Dr Jason Myers about how Paul’s attempts to help the church navigate life under the Imperial rule of Rome can inform our own approach as kingdom witnesses in our context.