Rob Colquhoun

Vocations Talk - Hillingdon

4^th Sunday of Easter 2007

1/ Background of own vocation

2/ Who is Called by God?

3/ How and why are we called by God?

4/ When are we called?

Theology- most exciting of disciplines- eternal life, salvation, encompasses the world’s mysteries. No Theology in tescos.

Vocare= to call

Maria sound of Music resolves to Discover the will of God and do it wholeheartedly

Trainspotting- Ewan Mcgregor is bewildered by choice and chooses not to choose anything at all- a scene reminiscent of the parable of the talents.

Who is Called?

Everybody! Universal call to holiness, all have gift and mission, task in this world.

Cardinal Newman. All have responsibility of building the Kingdom of God here on earth, Take in strangers, clothe the Naked, Visit sick, Those in Prison (Mt ch 25).

Priesthood of all believers is the understanding of the responsibility of all.

Paul brings message of Gospel/salvation to pagans.

No called to be successful but to be faithful. Called to Priesthood, Marriage, single life.

How and why are we called?

God chooses (you did not choose me I chose you)… God gives Vocation- us to respond.

Through listening to God in silence and prayer. Prayer is our communication with God. Sometimes God speaks in the quiet wind and not the earthquake.

Through an encounter with Christ.

Through commitment, discernment, and even the advice of trusted, wise people, like Eli is to Samuel in the OT.

Our vocation lived fully should bring happiness and fulfilment.

Paul had a deep understanding of vocation: he called us to “lead a life worthy of the Vocation to which you are called” (Eph 4:1). He saw God gives gifts to men- some to be apostles, others prophets, others evangelists, others pastors and teachers in order to prepare people for the work of Xn Service (Eph 4). And also to bring people together in Christ.

But consciously and subconsciously we put up barriers in our lives in order to prevent God entering our lives and which stop the fruitful action of the holy Spirit from healing our wounds. The gifts of the spirit are love, joy, peace, patience, kindness, goodness, trustfulness, gentleness, self control (gal 5:22) – when our behaviour is guided by the spirit then we are more likely to fully discover our true vocation.

We cannot frustrate participation in the work of God, because sins against the holy spirit are not forgiven. We must help God create his likeness in our souls.

Thomas Merton said (what is meditation p89) that many Xns do not appreciate their vocation to sanctity… to knowledge, love and service of God. They do not realise what possibilities for joy there is in the knowledge and love of him.

We are called to give greater Glory to God.

To be part of his plan, to be robed in righteousness, through the gifts of Hsp

In true relationship, by relating properly to others we discover our own vocation and our gift of self to others helps the practice of our vocation.

Ultimately our vocation can only bear fruition from our own Free will.

When are we called?

Some like Jeremiah called in the womb before birth. Paul talks of being chosen in Christ, before the world was made (Eph 1:4).

Some called eg Samuel, Abraham, conversion of Paul in the middle of life.

What is definite is that God has called us in the past and continues to have a plan for our lives here and now. We must be able to listen to “what the spirit is saying to the Churches” (cf. Bk revelation) in order to have the response of Isaiah- here I am send me.

We cannot have the response of the parable of the talents of the man who buried his talents in the sand out of fear and frustration..

We must always continue to believe that God has a special plan for us no matter what the circumstances of our life.

Jesus’ overwhelming message is be not afraid! Even Mary was afraid at her calling…

Fear paralyses a vocation… never to be tested

Eg. Fear of others, thoughts of others, commitment, sacrifice, total self gift, -prevents the discovery of self to be made. And our capacity to say yes. Prevents the development of a vocation.

The disciples response to their calling, Simon, Andrew, James, John, was Immediate- ours can involve more hesitation and waiting around.

Vocations can really be fully fostered when self esteem and confidence is at a respectable standard.

Gregory of Nyssa “Consider our Royal dignity! Not even the heavens are made in the royal dignity you have.”

Priesthood is not a career choice but the response to a call. Priests are called to be servants and shepherds, like the good Shepard, to guide and lead the community in service.

Love is a decision – commitment and perverseverance foster that calling.

Robert Colquhoun and Richard Nesbitt are preparing to run the Flora London Marathon 2007, raising at least £2,000 for the Catholic Children's Society (Westminster). The event is 26.2 miles long, run on the 22nd April.

The Catholic Children's Society provides childcare services to assist children and families in need from any faith background. The charity also works to promote the well being of disadvantaged children and families, helping them to find ways to transform their own lives and to access the opportunities society can offer. To find out more about the excellent work of the charity, please go to their website at www.cathchild.org.uk.

If you would like to sponsor Richard and Robert in the marathon, you can make a contribution on the justgiving website by clicking on the link below:

www.justgiving.com/richardandrobert

Alternatively, you could write a cheque made payable to the Catholic Children's Society (Westminster) and send it to Robert Colquhoun, Allen Hall, 28 Beaufort Street, London, SW35AA.

Many thanks,
Robert Colquhoun and Richard Nesbitt.

The difference of the doers and the ditherers

Donald ditherer decided to formulate a consultation committee before bringing 14 shortlists, joined with a presentation in order the start the panel to decide the members of the committee. After a long and durable consultation process – the panel was formed, reformed and re-re formed after unreforming and reforming itself once more. The establishment of the committee was a long and arduous task, after which a group was founded to choose the managing committee for the institute of Ditherers. This was to be composed of a ditherer general, a ditherer secretary and the dodderer financial secretary. They had to inform the nation of ditherdom before presenting the committee before they could ditherise the dithererings of ditherdom any more.

Meanwhile, David Doer, with the help of some wise and learned friends, formed a group of people willing and able to carry out the tasks of his kingdom. He chose a variety of able and active men who were willing and capable of making decisions to rule. After careful consideration no doubt his cabinet of doers created a capable and able governing process.

Meanwhile, Donald and his dithering associates were unsure about how to approach the king to apply for a loan. They decided to approach him by asking anyone but the king. First, they asked the Queen’s dressing maid. But she was not sure. Then, they asked the King’s valet. But he was unable to help them. Finally Donald decided to organise a conference of the institute in order to resolve the problem. They tried to create a new school for the impoverished area of dawdle. First, 10 conferences were started in order to discuss the issue, followed by a consultation process of 6 months, before which health and safety paperwork needed to be done for 2 years and the protection from action council analysed the situation for another 15 months. At the end of this process, one of the architects had placed a stone wrong and then the process needed to be started again. Donald had vigilantly decided that far more paperwork and bureaucracy was needed in his kingdom and the civil service increased tenfold. But his kingdom was invaded by barbarious Teutonic knights. The civil service, was unsure of how to react because they management procedure had required a consensus agreement before actions. While Donald and his contemporaries dithered, the kingdom of ditherdom was burnt to the ground.

David in the meantime had clearly seen that his territory needed money badly. He approached the king, in most humble and correct procedure- at which after some wrangling and difficult discussion, the king decided to give a grant rather than a loan to his subjects. David then arranged his educational whizzkidz to manage and build a school in 10 weeks. Meanwhile his kingdom came under attack. His well prepared army were pre organized and ready to defend themselves against the barbarian hordes who threatened his kingdom. And David ruled supreme.

Good Friday Children’s Reflection 070407

Good Friday is a day of sadness and mourning in the Church.

A day of fasting. To allow ourselves to be filled with God rather than our own desires, for balance and to demonstate that we do not live by bread alone.

During Lent we fast, penance (say we are sorry) and almsgiving (give money to the poor).

The Church is bare in its decoration today. Why is that?

Can you imagine what it would have been like to be Jesus on Good Friday?

When we are hurt or suffer we remember that Jesus is there with us. We were bought at a price, because we have such a high value.

Ever person who has suffered injustice – God has suffered there with you.

The scandal and paradox of the cross.

Even when there was little hope for Jesus on the cross- he still reassured a criminal that he would be with him in paradise.

Even as we were created out of nothing, God can do wonderful things even with negative things. He can bring joy where there is sadness, hope where there is fear, power where there is weakness.

Robert Colquhoun

Introduction to New Testament

Discuss the term gospel in Hellenistic literature, in Jewish texts, and in the New Testament.

The term gospel is used in a variety of different contexts over the Biblical era, ranging from military contexts to a divine context. In the New Testament, the term develops and deepens in meaning, evolving into a central Christian concept. Paul popularises the term, however it was probably already popular to his readers.

            There are different words for gospel in the original languages of the Bible. In Hebrew the term ‘bsr’ (basar) is a verb meaning to carry news or to bring good news. In Greek evangelion, evangelizo (verb form), evangelizomai (verb) and ecangelistes translate as gospel, good news, or the bringing of good news.

            In the Hellenistic period, the term was used as proclamation of news of victory. It could also mean liberation from enemies and deliverance from demonic powers that frighten men.[1] The term could be used to mean one who announced oracles. It was from the Imperial cult that the term evangelion developed a religious meaning. It meant to bring the message of gladness, to proclaim good news such as a divine ruler’s birth, the coming of age, an enthronement, speeches, decrees, acts and other events. The noun angelos was the messenger who brought the message of victory or political or personal that brought joy. “The imperial cult and the Bible share the view that accession to the throne, which introduces a new era and brings peace to the world, is a gospel for men.”[2]

The academic G. Stecker has shown how Hellenistic use of the term evangelion has influenced Paul as the term was used in reference to the Roman emperor cult. Later the term Gospel was understood by Irenaeus and Clement of Alexandria to mean the written Gospels and the 4 Gospels were even understood by some (W. Schreenelcher) to be one Gospel which is the proclamation of salvation in Jesus Christ.

There is a considerable difference between the 4 canonical Gospels and Hellenistic biographies. Richard Burridge[3] has shown that the four canonical Gospels do diverge from Graeco-Roman biographies at the time.[4] It was previously assumed that the four canonical Gospels were a unique literary genre that bared no resemblance to any other models at the time. There are clear examples of the differences between the Gospels and Greco-Roman biography. The 4 canonical Gospels reveal features of ancient biographies but they are not of the same literary standard. The question of genre is above all a literary question. The 4 canonical gospels have a sense of anonymity, a clear theological emphasis and a missionary goal. They also have an anticipated ecclesiology and were composed from a community tradition. This uniqueness to the Gospels gives the sense of the word that it is to receive a response of faith and bring salvation.[5] Plutarch’s lives of famous Greeks and Romans, Suetonius lives of the Caesars and Philostratus life of Apollonarius of Tyana clearly show the difference between a normal biography and the salvific message that the 4 canonical Gospels intend to bring.  Justin Martyr describes in his dialogue with Trypho how the Gospels are memoirs of the apostles and Clement of Alexandria explains how John composed a spiritual gospel.[6] The canonical Gospels contain information that served the purpose of strengthening faith in order to bring people closer to God.

            Some Scholars[7] believe that the structure of the synoptic Gospels were based on the Old Testament account of God’s relationship with Israel, especially the account of the prophet Jeremiah. The book of Jeremiah shows how the joining in one work into many elements (prophecy, theology and testimony) that are related to the Gospels. In the 1^st century A.D. the Jewish work lives of the prophets tells the accounts and details of their lives (e.g. birth, dramatic deeds and burial place).[8] However, none of these biographical accounts come close to the splendour and beauty of the 4 canonical Gospels and their account of God’s saving work in Jesus Christ. In many ways the New Testament inaugurates a new genre or style of writing with its intention and purpose to show the message and purpose of Christ.

The Old Testament uses the term gospel for proclaiming good news, particularly news of Israel’s victory or God’s victory. The Greek translation (LXX) of the Old Testament does not use the term evangelion. Evangelizomai (verb form) is used instead which is used to translate the Hebrew basar.[9] These expressions can be used to emphasize Yahweh’s kingly rule and universal victory over the world.

The Old Testament use of the term is itself deeply politicised and has many references to battles won. In the basic sense the term is used to deliver a message or to proclaim good news.[10] To a certain extent the term is contaminated by the politics of the house of David. The term is largely used to describe human military conflicts and might. It is fascinating to see the transition of the term from one that describes human military might, to one that shows divine mercy (in the New Testament). The language of imperial, military discourse can be clearly shown in the books of Samuel. 2 Sam 18:19 states, “Let me run and tell the king the good news that Yahweh has vindicated his cause by ridding him of his enemies.” Other statements in 1 Sm 31:9, 2 Sm 1:20, 2 Sm 4:10, 2 Sm 18:20, 22, 25, 26, 27 and 31 demonstrate the use of the term basar as only related to messengers and military activity. Deuteronomy and Isaiah anticipate the great victory of Yahweh. Isaiah 40-66 shows the good news of God’s kingly rule (evangelizomai in LXX) and the year of God’s favour with the eschatological restoration of Israel. This Isaianic expectation and good news is later placed on Jesus.[11]

Psalm 68 states that “the good news of a countless army” (Ps 68:11) is an example of the blessings of God. Even Samuel 18:31 associates the anger of Lord on those who rose up against the author. Above all it is abundantly evident that the Old Testament use of the term good news or Gospel is in accordance with the military terminology of the age. The New Testament Gospels replace the imperial propaganda of the Old Testament.

Each evangelist has a very specific way of expressing the term gospel. The term gospel (evangelion) appears in the synoptic Gospels on a regular basis. This denotes the name of the good news of the saving event of Jesus Christ. Luke uses the verb evangelizo ten times. Luke uses the term especially with reference to John the Baptist. Angels are present to announce the birth of John (Lk 1:19) and Jesus (2:10) and John is said to preach the ‘good news’ (Lk 3:18, Lk 4:14-21). Later in Luke Jesus is seen proclaiming the good news from village to village (Lk 8:1, 9:6) and in connection with the kingdom of God (Lk 4:43, 8:1, 20:1).

Mark uses the term evangelion 8 times. This is in reference to a period of time, the kingdom of God and the need for repentance. Mark specifically shows that Christ is the content and author of the Gospel. Where the gospel is proclaimed Christ himself is at work and the content of Gospel is the history of Jesus with its individual events (Mk 14:5).

Matthew has a specific way of expressing the word gospel. He qualifies the word as the Gospel of the Kingdom (4:23, 9:35) and this Gospel (26:13, 24:14). The emphasis placed is that Jesus is the bringer and the proclaimer of the Gospel.

It is undeniable that Jesus uses the term himself[12], acknowledging his messianic self-consciousness and his salvific message in history. The message of the Gospel is Jesus himself, and the words of Messianic expectation in Isaiah 35 and 61 are to be fulfilled in his words and actions. It is highly likely that Jesus’ audience had a prior understanding of the term gospel. The term itself has roots in the message of restoration and healing for the helpless.

The Johannine writings do not use the term once but prefer to use the term martyneo (to witness). This is specifically characteristic of John’s theology and eschatology. I John uses the term aggelia (message) in 1:5 and 3:11. This may in fact have been a reference to the Gospel according to John.[13] John also uses the term aggelia.

The existence of other gospels beyond the 4 canonical gospels recognised by the Church brings into the question of terminology. Not many noncanonical works designate themselves the term gospel. The protoevangelium of James and the Gospel of Peter are not designated as Gospels.[14] Some writers have tried to legitimize their work by using the term gospel. R J Miller has compiled a work noting 17 separate works that denote themselves as Gospels.[15] There are many hundreds more that would like to be considered authentic Gospels. Above all one must question the intentions of the authors before considering their authenticity.

Paul is the New Testament author who manages to popularize the term gospel. This is likely because it was phraseology that was popular to his readers at the time. Evangelion is a very central concept to his theology. The term means not only what is preached, but also the act of preaching and the process and execution of proclamation. He uses the term 23 times to describe the content of his message. In other words the content and process of preaching are exactly the same. This is because “The gospel does not merely bear witness to salvation history, it is itself salvation history.”[16] The Gospel is related to human reality and proves itself to be living power. According to the theology of Paul, the Gospel is charged with power; it creates faith, brings salvation, life, judgement, reveals God’s righteousness, brings fulfilment of hope, intervenes in the life of men and creates Churches. The Gospel for Paul is related to human reality and proves itself to be living power.[17]

The Greek word evangelion is used 76 times in the New Testament, of which 60 words are from Paul’s writings. The verb evangelizomai (‘to announce good news’) is used 21 times and evangelistes (Eph 4:11, 2 Tm 4:5) is also used. The word Evangelistes means the one who proclaims the Gospel either in office or activity.  Even the word proevangelizomai (to announce the good news ahead of time) is used once (Gal 3:8). Paul’s use of the term is to a certain extent synonymous with martyrion (witness), logos (word) and other terms meaning the ‘word of God.’

 Paul’s understanding and use of the term is clearly the message of God’s saving work in Jesus Christ. The grace of God requires a response of faith. Although Paul was influenced by the Hellenistic use of the word, the academic Becker has stated that it was definitely Paul who established the use of the word in the New Testament. It is often that Paul uses the term Gospel in a possessive sense. It is clear that he understood the Gospel coming from divine revelation (Gal 1:11-12, 1 Tm 1:11). Paul describes the Gospel as ‘my gospel’ (Rm 2:16, 16:25, 2 Tm 2:8). He uses the term ‘Gospel of God’ 7 times in the Pauline letters (e.g. Rm 1:1, 15:16), Gospel of his son (Rm 1:9), Gospel of Christ 10 times in total (e.g. Rm 15:19) and even ‘our Gospel’ (1 Thess 1:5, 2 Thess 2:14). Paul also talks of the ‘hope’ of the Gospel (Col 1:23), and also the life, life and immortality that the Gospel brings (2 Tm 1:10). Paul also has a belief in the integrity of his Gospel message, in the sense that it is a whole complete work which is not to be compromised (Gal 2:5, 14). The term Gospel is also used in a completely different context: Paul talks of a ‘different’ Gospel (2 Cor 11:4) as if there were false and true Gospel accounts. Paul sees that his opponents have another Gospel which is inaccurate and false.

Paul’s theology of what the Gospel does is crucial to understanding his use of the term. This helps to put the word in context. The rest of the New Testament (excluding the 4 canonical Gospels) is seen as not human words but the word of the Lord (1 Pt 1:12). Paul states that he has been entrusted as a preacher, apostle and teacher (2 Tm 1:11). The Gospel itself is a word charged with power which cannot be fettered by human chains (2 Tm 2:9). The Gospel causes rebirth and new life (1 Pet 1:23-5), it brings peace (Eph 2:17, 6:150 and also brings together the near and the far off (in other words the Jews and the Gentiles, Eph 3:1-9). The Gospel above all gives salvation (Eph 1:13), immortality and life (2 Tm 1:10).  

Paul sees the eschatological work of Christ at the heart of his theology. In his writings there is a definitive understanding and relationship between Christ and the Gospel. The Gospel term is used in the past, present and future tenses which demonstrates Paul’s notion of realised and future eschatology. He talks of the Gospel coming (1 Thess 1:5), confirming (1 Cor 1:6) and bearing fruit increasingly (Col 1:16). Romans 1:2 talks of the Gospel proclaimed long beforehand.

Paul’s Gospel was intended for the whole of humanity. Despite the polemics and controversy on this issue, Paul was adamant on the most far reaching audience of the Gospel possible. Paul describes himself as a prophet of the Gospel.  He undoubtedly states that one should bring the Gospel to the Gentiles especially (Rm 1:1, Gal 1:16) and to carry the eschatological event beyond the borders of Israel (Rm 15:9). Paul’s intent is not to commend oneself, but to commend the Lord (2 Cor 10:18, 2 Cor 4:5, Gal 1:10).

In conclusion, the term gospel is used in dramatically different circumstances during the biblical era, from a military to a divine context. The New Testament authors, most notably Paul, firmly establish the meaning of the word to demonstrate God’s saving work in Jesus Christ. 

Bibliography

An Introduction to the New Testament, Raymond E Brown, New York/London: Doubleday, 1997.

Dictionary of Paul and his Letters, (Eds.), Gerald F. Hawthorne. Ralph P. Martin, Daniel G. Reid, (Eds.), Leicester: Intervarsity Press, 1993, pp369-372 and bibliography.

Dictionary of Jesus and the Gospels, (Eds.), Joel B. Green, Scot Mcknight, I Howard Marshall, Leicester: Intervarsity Press, 1992: 276-97, and bibliographies.

Theological Dictionary of the New Testament, II, 707-37.

New International Dictionary of New Testament Theology, 2, 110-15.

Anchor Bible Dictionary: “Gospel.”

To Advance the Gospel, “The Gospel in the Theology of Paul,” Joseph A. Pitzmyer, S.J. See Interpretation 33 (1979): pp.339-350.

Jesus and the Gospel, Graham N. Stanton, Cambridge: Cambridge University Press. 2004. Part 1: Jesus and the Gospel.

The New Testament: A historical introduction to the Early Christian writings, New York/Oxford: Oxford University Press, 2000.

The Jesus who was/The Jesus who is, Joseph O’Hanlon, Dublin, Columba Press, 2005, pp.40-49.

The Writings of the New Testament: an Interpretation, Luke Timothy Johnson. London: SCM Press, 1999.

Paul: New Perspectives, N. T. Wright, London: SPCK, 2005, esp. Chapter 5.