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Archive for the ‘James Jordan’ Category

1. Come, Ye Thankful People, Come. This hymn by Henry Alford is found in many hymnals, including Cantus Christi. Yet, the last stanza radically contradicts the theological perspective of the historic faith and of the editors of this hymnal. It is a witness to how we tend to bounce along unthinkingly through metrical hymns, which is something we would not do when chanting a text. The fourth stanza says:

Even so, Lord, quickly come. Bring thy final harvest home.

Gather thou thy people in, Free from sorrow, free from sin,

There, forever purified, In thy garner to abide.

Come, with all thine angels, come; Raise the glorious harvest home.

Now, as we’ve had occasion to say before, the Biblical expectation is that Jesus will successfully disciple all the nations of the earth, making all into theocracies under His rule, before any final apostasy and His return to judge the living and the dead. The “quick coming” in the book of Revelation has to do with the events of AD 70 and the destruction of Jerusalem and of the Oikumene. Asking Jesus to come quickly and end history is very wrong. It is asking Him to fail, asking Him not to evangelize the heathen. The fact is, though, that the first three stanzas of this hymn are excellent, for they only state that Jesus will someday return to judge. We should keep this hymn, but omit the last stanza.

2. Lo! He comes, with Clouds Descending. This is a second-coming hymn, and like many Arminian hymns, this by Charles Wesley, the assumption is that Jesus will return to the earth to reign. This is completely false. According to 1 Corinthians 15:24, when He returns, having destroyed all enemies, He gives the Kingdom to the Father. According to the catholic faith, Jesus is presently seated at the right hand of the Father, ruling as King of kings and Lord of lords. Thus, any hymn that teaches us that Jesus will return to reign is communicating false teaching.

The end of stanza 1, “God appears on earth reign,” can be changed to “Christ the Lord forever reigns.”

The final stanza is more of a mess: “Saviour, take the power and glory, Claim the kingdom for thine own. O come quickly, O come quickly, O come quickly! Alleluia! Come, Lord, come.” Well, no. That’s all very bad. Change to this:

Lord, Thou hast taken all the pow’r and glory,

Thine the Kingdom e’er shall be!

Alleluia, Alleluia, Alleluia!

Thou dost reign, and we with Thee!

 

By the way, the best tune for this is Helmsley by Arne.

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7. The Literary Shape of the Covenant

As we have seen, there is a succession of covenants in the Bible, each more glorious than the previous, each absorbing and transfiguring the previous, until finally we come to the New Covenant in Jesus Christ. We now want to look at the shape of covenant documents. Generally speaking, the order of presentation in the covenant document is the same as the sequence of events in the covenant’s establishment. The Spirit shapes the history and the Son shapes the Word. God is One, living in the One Covenant, and thus the shape is the same. The shape of the various covenants is always fundamentally the same, because the same God is acting and speaking each time, and the same human consciousness is being addressed.

Because the Sinaitic Covenant is the covenant that is most fully presented in literary form, scholars look at its presentation in Exodus 20-24 and in the book of Deuteronomy to discern the basic covenant shape. After we have been instructed by this part of the Biblical revelation, we can discern the same shape in the other covenants.

This shape, this order of presentation, has been analyzed variously by different scholars. Some have seen three, some four, some five, some six, and some seven aspects of the covenant. We can say that in its fullest manifestations, God’s covenant with man, which we can illustrate from the Sinaitic Covenant, entails the following steps and aspects:
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This book, described on this blog August 30, is now available. A copy signed by J. B. Jordan can be ordered for $40.00 from

 

Biblical Horizons

Box 1096

Niceville, FL 32578

 

or with paypal at www.biblicalhorizons.com

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6. Covenant Phases in the Bible

Thus far we have spoken of only three phases in the history of the one covenant. We must now divide the third phase into two parts. We can begin by looking at human life. Human beings do not die and become fully mature in glory while they are in their prime as adults. Rather, at some point human beings begin to lose their strength; they begin to die in preparation for their final death and transformation into glory. Sometimes this death begins with some kind of mid-life crisis. With women it is associated with menopause. When men it is associated with the loss of power and the realization that they will not accomplish everything they had hoped to accomplish when they were young.

This is when human beings start to become elders. Their kingly wisdom matures into prophecy, the ability to speak life-changing words. Their hair turns white, and white hair is glory (Revelation 1:14). Thus, at the very time human beings begin to lose their kingly power and ability to act, they increase in their God-like glory and power to speak.

We can see this in Israel’s history. When we look at the Kingdom period, we see that it started in kingly glory. Then it split, and then each kingdom became weaker and weaker as well as more and more sinful. It is as the kingly power of Israel diminishes that the prophets emerge in the Remnant period. There is still a kingly aspect, but the more mature prophetic phase of the covenant is becoming more and more important. The kingdom of God is maturing into eldership. Then comes the death of Israel, in the exile. After this, the Jews are no longer kings. They no longer have a nation of their own. They can no longer act. They are spread out into the nations as prophets. The Oikumenical age is an age exclusively of prophecy.
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5. Priest, King, and Prophet

We can begin with the phrase “prophet, priest, and king.” This is the order normally heard from preachers and theologians. But it is not really the Biblical order. The age of priests ran from Moses to Saul, the age of kings from Saul to the end of the Kingdom, and the age of prophets from Elijah to Jesus. If we believe in any kind of development and maturation of the kingdom of God in history, we shall have to admit that king is more than priest, and prophet more than king. Since, however, the prophetic function is associated with predicting the future, it has often been abstracted from its historical context and placed at the beginning. At the same time, as we shall see below, the prophet does come at the beginning as well as at the end, to close one period and begin a new one, so that usual ordering of these terms is not so much erroneous as incomplete.

The Larger Catechism produced by the Westminster Assembly in England in the 1640s, and used by Presbyterian churches and some others, follows the order “prophet, priest, king.” Let us look at what it says about them.

Q. 43: How does Christ execute the office of a prophet? Christ executes the office of a prophet, in his revealing to the church, in all ages, by his Spirit and word, in diverse ways of administration, the whole will of God, in all things concerning their edification and salvation.

Now, as a matter of fact, these things are not unique to prophecy at all. According to Malachi 2:7, “The lips of a priest should preserve knowledge; And they should seek the teaching from his mouth; For he is the messenger of Yahweh of armies.”
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This is a fine hymn by John Mason Neale, based on an ancient Greek church hymn. The opening question is particularly powerful: “Christian, dost thou see them on the holy ground, how the powers of darkness compass thee around?” Yes, the devil strikes in the very church and her worship as much as he can, just as he struck in the holy garden in the beginning.

Good words, but too often cheesy goofy music by John Bacchus Dykes. You may know the tune:

Spooky, spooky, spooky; spooky, spooky, spoooooook.

Spooky, spooky, spoooookeeeey; spooky, spooky, spoooook.

Happyhappyjoyjoy, happyhappyjoy!

Happyhappyjooooyjooooy, happyhappyjoy!
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4. The Three Basic Phases of the Covenant

We have introduced the three phases of the covenant, from childhood to adulthood to full maturity. Let us look more fully at each of these three phases.

The Bible speaks of the Church as Daughter in this Old Creation phase: Daughter Zion, Daughter Jerusalem, and for converted nations, Daughter Tyre, etc. This is a time of childhood, of immaturity. We think of immaturity as something bad, but it is not. It is a gift of God appropriate for our first phase of life. We have said that the Son has eternally “become” mature, but this also means that the Son is also eternally moving from being immature. There is nothing wrong with such immaturity. It is what being a son means: to look up to one’s father. The Son is eternally immature, being a Son to his Father. He is eternally becoming mature through the Spirit. And he has eternally become mature, so that he is fully like his Father.

We need to remember the difference between created time and the Divine eternity. In time and history, maturation is a process, while in eternity it is a condition.

Thus, in the Old Creation we are like the Son in his Divine immaturity. We are under the Father, who has sent the Son to us as his Angel (messenger) to teach us the rules we are to obey during our childhood: the Law. The Father has sent his Spirit to cause us to grow up into adulthood. He wants us to become fully mature, just as his Son is eternally mature.
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HOT OFF THE PRESSES!

Peter J. Leithart & John Barach, eds., The Glory of Kings: A Festschrift in Honor of James B. Jordan (Eugene, OR: Pickwick, 2011).

Foreword — R. R. Reno

Introduction — Peter J. Leithart

PART ONE: BIBLICAL STUDIES

1. The Glory of the Son of Man: An Exposition of Psalm 8 — John Barach

2. Judah’s Life from the Dead: The Gospel of Romans 11 — Tim Gallant

3. The Knotted Thread of Time: The Missing Daughter in Leviticus 18 — Peter J. Leithart

4. Holy War Fulfilled and Transformed: A Look at Some Important New Testament Texts — Rich Lusk

5. The Royal Priesthood in Exodus 19:6 — Ralph Allan Smith

6. Father Storm: A Theology of Sons in the Book of Job — Toby J. Sumpter

PART TWO: LITURGICAL THEOLOGY

7. On Earth as It Is in Heaven: The Pastoral Typology of James B. Jordan — Bill DeJong

8. Why Don’t We Sing the Songs Jesus Sang? The Birth, Death, and Resurrection of English Psalm Singing — Duane Garner

9. Psalm 46 — William Jordan

PART 3: THEOLOGY

10. A Pedagogical Paradigm for Understanding Reformed Eschatology with Special Emphasis on Basic Characteristics of Christ’s Person — C. Kee Hwang

11. Light and Shadow: Confessing the Doctrine of Election in the Sixteenth Century — Jeffrey J. Meyers

PART FOUR: CULTURE

12. James Jordan, Rosenstock-Huessy, and Beyond — Richard Bledsoe

13. Theology of Beauty in Evdokimov — Bogumil Jarmulak

14. Empire, Sports, and War — Douglas Wilson

Afterword — John M. Frame

The Writings of James B. Jordan, 1975–2011 — John Barach

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3. Covenant Maturation

Let us now turn to the application of this One Eternal Covenant into history. We have been looking at Covenant Theology. Covenant Theology has to do with the persons of God and their relationships, with God’s relationships with humanity, and with our maturation toward being junior partners in the Divine community. Thus, the large focus in Covenant Theology is on persons, and we can link this with the Father-aspect of reality. Literary Theology studies how the Word is organized, and thus engages the Son-aspect of reality. When we move to Typology and Ritual, we are moving into the area of artistic imagery and of time sequences, the Spirit-aspect of reality.

These are the three large zones of Biblical Theology. Obviously, since God is One and “all of God does all that God does,” these three aspects of Biblical Theology cannot be separated fully from one another. What we begin to do in this essay is consider how the Spirit applies the one Covenant in history. We shall see that He does so by carrying humanity through ever-widening and ever-deepening spirals of maturation. These spirals or cycles correspond to one another, and thus are typologically related to one another. Thus, in this essay and those that follow, we are beginning to put Covenant and Typological Theology together.
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I begin here a series of criticisms of hymns commonly sung in Reformed and Presbyterian circles. I begin with the hymn “I bind myself,” commonly called “The Lorica.

There is only one textual problem with the usual sung version of this, and that is the phrase “eternal rocks.” Obviously that phrase is heretical, and all Patrick wrote was “firmness of rock.” We should cross it out in our hymnals and substitute “enduring rocks.”

Musically, the tune used is St. Patrick (Stanford), also called St. Patrick’s Breastplate. The melody exists in two slightly different forms. The version originally published in Hymns Ancient and Modern is superior to the version in The English Hymnal, though unfortunately it is the latter that was used in the Cantus Christi hymnal. I suggest musicians obtain the 1940 Episcopal Hymnal (available from amazon.com) and play the version found there. It is only the opening line that is different, but the older version is much richer. (more…)

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