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February 22, 2017 / compassioninpolitics

What is the meaning of chuch–what is the difference between Ekklesia and Koinonia in the Greek?

The essential meaning of the word church is:

Assembly, community, fellowship, sharing, or the called out.

I believe there are two Greek words for church used in the New Testament:

  • Ekklesia 
  • Koinonia

Here is a simple definition:

Here is a more theological definition of Ekklesia versus Koinonia:

Ekklesia:

a gathering of citizens called out from their homes into some public place, an assembly

  1. an assembly of the people convened at the public place of the council for the purpose of deliberating
  2. the assembly of the Israelites
  3. any gathering or throng of men assembled by chance, tumultuously
  4. in a Christian sensean assembly of Christians gathered for worship in a religious meetinga company of Christian, or of those who, hoping for eternal salvation through Jesus Christ, observe their own religious rites, hold their own religious meetings, and manage their own affairs, according to regulations prescribed for the body for order’s sakethose who anywhere, in a city, village, constitute such a company and are united into one bodythe whole body of Christians scattered throughout the earththe assembly of faithful Christians already dead and received into heaven

Source: Ekklesia – New Testament Greek Lexicon – King James Version

Koinonia:

fellowship, association, community, communion, joint participation, intercourse

  1. the share which one has in anything, participation
  2. intercourse, fellowship, intimacythe right hand as a sign and pledge of fellowship (in fulfilling the apostolic office)
  3. a gift jointly contributed, a collection, a contribution, as exhibiting an embodiment and proof of fellowship

Source: Koinonia – New Testament Greek Lexicon – New American Standard

Based on a previous reading, I felt that koinonia was more verb-like. However, I’m sure the intent of both is to be active. Its about living out community that one becomes a true community.

February 19, 2017 / compassioninpolitics

Design Thinking Innovation Talk by Tim Brown CEO of IDEO at Khosla Ventures

Design Thinker Brunnel (designer & technologist).  Great western railway.

Applying the principles of Design to wider societal issues:

  1. Convergent versus Divergent Innovation.  How we think about problem solving (convergent versus divergent).  Create new choices and apply those.
  2. Integrative Thinking.  Analytical versus Holistic/Systems View/Integrated Way (Roger Martin–Integrative thinking–multiple tensions in your head and resolve those tensions).
  3. Focus on people.
  4. Prototyping.  Learning through making things.  “Prototyping speeds up the design process…The faster you make things and put them into the real world–the faster you learn about the quality of your idea and improve it.”  Time to first prototype.  Opportunity to disrupt via the speed of process.  (Medical device–a 7 week process, and first surgeries with 8 months later.  “Speed of prototyping can create enourmous advantage.”  Tim Brown)
  5. Collaboration.  Start movements, not just storytelling.  Good ideas rarely sell themselves.  “Telling stories isn’t enough.  We need to create movement.  Create real passionate involvement in the things we create.”  Have more people out in the world to be involved in the design process.”  For instance, OPEN Ideo process to tackle social innovation problems (via NGOS like Oxfam, etc..).  Small but passionate for 50,000 designers.  Lots of specific examples around crowdsourcing via OPEN Ideo.  For instance, Jamie Oliver.  Meaningful participant services, which derive value from.  21st century being the Creator economy (Creator versus Creative Economy).  Sappho.  Citizen Journalism to replace classified revenue. “We need to find new ways to be collaborative–we need to be creative about collaboration.”
  6. The Role and Psychology of Fear.  How do we create risk taking & playful & to explore without fear of failure.  Parenting so that they can learn and explore without a lot of risk.
  7. Simple Design.  Design–simplify.  For instance, simple legal agreement.
  8. Asking the right question.  It all depends on this.  It so often depends on the place you start from.  What types of question should you be asking about products, services, culture, communication, storytelling, etc..  (can apply design thinking to)

Design everything!!!

Q & A:

  • 4 Metrics on Open IDEO
  • Webs of innovation on Open IDEO
  • Ad hoc teams on Open IDEO.
  • Health Care innovation via human centric in terms of nurses and doctors.  Better and faster outcomes.
February 19, 2017 / compassioninpolitics

Steal Like an Artist TED Talk

Creatives are collectors, not hoarders.

Newspaper recycling.

Newspaper blackout poems–like the CIA did Haiku

Tom Phillips had a similar idea.  He borrowed from William Burrows (Cut up method), from Bryan Gyson.  Goes all the way back to the time of Benjamin Franklin.

Every idea is a re-mix of previous ideas.  They teach you this in art school.

Genetics proves you are a remix of mother and father.  You have a geneaology of ideas.  (family, friends, cities).  You are a mashup of what you let into your life.

Build a family tree.

“I am a creative clepto-maniac.”  “Steal things that really mean something to me.”

Steve Jobs.  Trying to expose yourself to the best things humans have done and bring those things into what you are doing.”  Piccasso quote.

David Bowie, “I’m more like a tasteful thief.”

Whats worth stealing?

Good art versus bad art versus worth stealing.

TS Elliot.  “Immitate versus steal.”  Good poets turn it into something or better.

Transformation is (really) flattery!!!

Wendy McNaughten (rip it off).  (You can learn more here)

February 19, 2017 / compassioninpolitics

Design Thinking Talks at TED–Doing Real Problem Solving and Innovation

Design is about getting ideas out into the world, rather than keeping them in your head.

  • Your five year old self.  Play!!
  • Patterns, Contrasts, & Consistencies
  • “You’ll have a brain high-five!!”
  • Re-frame, what do I know now.
  • “Beware of your biases.  Beware of what you know.”
  • Make thinking a practice and a team sport.
  • Try this now!!  Try this this afternoon!!
  • Call me if it works.
  • If I can do design thinking, I know you can too.  Lets evolve it forward.
February 16, 2017 / compassioninpolitics

The Best Tim Keller quotes from Prodigal God

On Misperceptions of Christianity:

“Our Western society is so deeply divided between these two approaches (moralism, self-discovery) that hardly anyone can conceive of any other way to live. If you criticize or distance yourself from one, everyone assumes you have chosen to follow the other, because each of these approaches tends to divide the whole world into two basic groups. The moral conformists say: “the immoral people — the people who ‘do their own thing’ — are the problem with the world, and moral people are the solution.” The advocates of self-discovery say: “The bigoted peole — the people who say, ‘We have the Truth’ — are the problem with the world, and progressive people are the solution.”

Tim Keller, Prodigal God

On Faith versus Works:

“In the end, Martin Luther’s old formula still sums things up nicely: “We are saved by faith alone [not our works], but not by faith that remains alone.” Nothing we do can merit God’s grace and favor, we can only believe that he has given it to us in Jesus Christ and receive it by faith. But if we truly believe and trust in the one who sacrificially served us, it changes us into people who sacrificially serve God and our neighbors. If we say “I believe in Jesus” but it doesn’t affect the way we live, the answer is not that now we need to add hard work to our faith so much as that we haven’t truly understood or believed in Jesus at all.”

Tim Keller, Prodigal God

Christianity is the Opposite of the Opiate of the Masses:

“Properly understood, Christianity is by no means the opiate of the people. It’s more like the smelling salts.”

Tim Keller, Prodigal God

Motivation, Fear, and Christianity:

“A person motivated by love rather than fear will not only obey the letter of the law, but will eagerly seek out new ways to carry out business with transparency and integrity.”

Tim Keller, Prodigal God

Christianity is Different from Religion:

“Would you please be open to the possibility that the gospel, real Christianity, is something very different from religion?” That gives many people hope that there is a way to know God that doesn’t lead to the pathologies of moralism and religiosity.”

Tim Keller, Prodigal God

Link: Here

February 15, 2017 / compassioninpolitics

Dr. Bart Ehrman versus Dr. Daniel Wallace

Dr. Daniel Wallace:

To date, approximately 1,000,000 quotations of the New Testament by the father have been recorded. If all other sources for our knowledge of the text of the New Testament were destroyed the patristic quotations going back to the second century and in some cases even the first would be sufficient alone for the reconstruction of practically the entire New Testament wrote Bruce Metzger and Bart Ehrman.

Far more important than the number is the date of the manuscripts. How many manuscripts do we have in the first century after the completion of the New Testament? How many in the second, the third?

Although the numbers are significantly lower they’re still rather impressive. Last October when Bart and I have a debate in Dallas I said that we have today as many as a dozen manuscripts from the second century, all fragmentary, 64 from the third and 48 from the fourth. That’s a total of a hundred and twenty-four manuscripts within 300 years of the composition of the New Testament.

Most of these are fragmentary but collectively the whole New Testament is found in these manuscripts and several books are found in them multiple times. That’s what I said last October. But those numbers now need to be revised significantly in light of some recent findings and I’ll come back to these at the end of the lecture.

How does the average classical author stack up? If we’re comparing the same period of time, 300 years after the composition of the book, the average classical author has no literary remains. Not a single manuscript. None! Zero! But if we compare all the manuscripts of a particular classical author, regardless of when they were written the total would still average less than twenty. And usually less than a dozen and they would all be coming much more than three centuries later.

Stack them up and they’re about four feet high. Now how high would the stack of New Testament manuscripts be?

Well, let’s take a look.

I think that’s probably not high enough. Bart, I think said it went to the ceiling of the auditorium. It certainly think it would go that high I believe. It’s getting closer. That’s better. That’s even better. And that’s as much as I could do in Powerpoint.

[audience laughter]

There should be eight times as many New Testament manuscripts as you see here. And you put them in one stack and they’re over a mile high.

Dr. Daniel Wallace:

What skeptics don’t tell you is how this compares to other ancient writers. For many important authors we only have partial works. Livy and Tacitus were two of the most important Roman historians of the first century.

We base most of our understanding of Rome on these two authors. Livy wrote 142 volumes on the history of Rome. Only 25% of them survive today. Only a third of Tacitus’ writings are still with us.

What we have of Pliny the Elders’ writings are 200 copies which is really significant. But we’re waiting 700 years for the first one. Plutarch’s Lives are found in manuscripts no earlier than 800 years after he wrote. Josephus’ Antiquities of the Jews, a really significant work and vital for us to understand Judaism of the first century, is found in more than 20 copies, none earlier than the ninth century C.E.

The earliest copies of Polybius the historian produced 1,200 years after he wrote. There are massive gaps in Pausanias’ Description of Greece, all of them coming more than 1,400 years later. Herodotus’ Histories has 26 copies, the earliest coming half a millennium after he wrote. That’s the earliest copy. We’re waiting 1,500 years for the first substantial copy. And we’re waiting eighteen centuries for any substantial copies of Xenophon’s Hellenica.

Now these are not obscure authors. They are some of the most important historians and biographers of the Greco-Roman world. Even for some of the better preserved writings there are gaps galore. One scholar complained that the surviving copies of some of these writings are filled with gaps, corrupt, dislocated, and interpolated. He then proceeds to lay out procedures, principles to fill in the gaps with nothing but his own reason because he can’t find the original wording in any manuscript.

Another scholar notes that for manuscripts of his author the chief blemishes are gaps in the text where the manuscripts tradition fails us entirely. The task of filling the gaps without manuscript testimony is absolutely necessary for most of Greco-Roman literature. And almost entirely unknown for the New Testament.

Now let me repeat that, the task of filling the gaps without manuscript testimony is almost entirely necessary, it’s absolutely necessary for most of Greco-Roman literature. And almost entirely unknown for the New Testament.

The very fact that we don’t have these gaps for the New Testament tells us that the manuscripts present a coherent picture. And if it’s coherent even among our earlier manuscripts it means that the text was stable even from the earliest times. That it didn’t radically change from one generation to the next. Did it change? Yes. But radically? I would disagree with that.

Skeptics also don’t tell you how many New Testament manuscripts we have in those earlier centuries. I’ve already mentioned the date or the data for the first three centuries. Here are the statistics through 900 C.E. We have at least three times more New Testament manuscripts today that were written within the first 200 years of the composition of the New Testament than the average Greco-Roman author has in 2,000 years. Three times as many within the first 200 years than the average Greco-Roman author has in 2,000 years.

Dr. Wallace:

What Theological Beliefs Depend on Textually Suspect Passages?

In the appendix to Bart Ehrman’s Misquoting Jesus there’s a Q and A section.

The most telling question asked of Bart is this, “Why do you believe these core tenets of Christian orthodoxy to be in jeopardy based on the scribal errors you discovered in Biblical manuscripts?” Bart’s answer might surprise you, “Essential Christians beliefs are not affected by textual variants in the manuscript tradition of the New Testament.” I agree with him. So that question is dealt with pretty quickly I think.

Is the Original New Testament Lost? Daniel Wallace vs. Bart D. Ehrman

The audio of the debate is available here and the full transcript is available here.

Other Dr. Wallace resources about Textual Criticism and Bart Ehrmans argument:

The Gospel According to Bart Ehrman by Daniel Wallace

Dr. Daniel Wallace responds to Dr. Bart Ehrman

Short Videos of Dr. Wallace Critiquing and Conextualizing Dr. Ehrman’s Claims (The Ehrman Project)

Visual Diagram on the Reliability of the New Testament Compared to Other Ancient and Historical Texts:

( The Bible, Textual Criticism, and Textual Variants)

new-testament-reliability-bart-ehrman

February 15, 2017 / compassioninpolitics

Quotes on Gods Kingdom–Upside Down Kingdom Quotes

Upside Down Kingdom:

Kingdom living is fundamentally social. It involves membership,
citizenship, loyalties, and identity. Citizenship in a kingdom
entails relationships, policies, obligations, boundaries, and expectations.
These dimensions of kingdom life supersede the whims of
individual experience. Kingdom membership clarifies a citizen’s
relationship to the king, to other citizens, and to other kingdoms.
Living in a kingdom means sharing in its history and helping to
shape its future.

Although a kingdom is a social order beyond any person, individuals
do make choices about kingdoms. We embrace or reject
them. We serve or mock them. We enter kingdoms and leave them.
We pledge our allegiance to them and turn our backs on them.

Upside Down Kingdom:

The values and norms of our society become so deeply
ingrained in our minds that we find it difficult to imagine alternatives.
Throughout the Gospels, Jesus presents the kingdom as a new
order breaking in upon, and overturning, old ways, old values, old
assumptions. If it does anything, the kingdom of God shatters the
assumptions which govern our lives. As kingdom citizens we can’t
assume that things are right just because “that’s the way they are.”
The upside-down perspective focuses the points of difference
between God’s kingdom and the kingdoms of the world

Upside Down Kingdom:

Spiritual realities do involve great mysterious truths. They
include our beliefs about God, salvation, and the mysterious working
of God’s Spirit. Social realities, on the other hand, point us to
mundane concerns—houses, friends, salary, recreation, and our
need for love, creativity, and happy relationships.

A false split between spiritual and social leads to a warped reading
of the Scripture. It tempts us to turn Jesus’ message into sweet,
spiritualized syrup. Such a twist can dilute the truth, making it
harmless. We marvel at the atoning death of Jesus but forget that it
came about because he demonstrated a new way of living.

In fact any gospel without feet isn’t gospel. God’s love for the
world produced social action. God didn’t just sit in a great theological
rocking chair and muse about loving the world. God acted. God
entered social affairs—in human form. Through Jesus, God lived in
a real social environment. Jesus in essence disclosed God’s social
habits. In the incarnation, the spiritual became social.

Upside Down Kingdom:

Not only do inner feelings and motives have social roots, they
have social ramifications. Feelings of despair affect how we treat
others. Jesus pinpointed how even private attitudes impact other
persons. Hating someone in your heart, he said, is equivalent to
murder; sexual lust is tantamount to adultery.

Inner feelings and emotions aren’t sealed off from other people.
They emerge out of social experience and shape our actions toward
others. It’s difficult to think of any so-called character traits outside
of a social context. Someone stranded on a desert island might
ponder the meaning of integrity, honesty, and meekness but would
find them hollow words apart from other people. If Jesus had cared
only about internal character, he could have spent all his time in a
wilderness retreat lecturing on the virtues of inner harmony