Category: Austin Grad (Page 1 of 4)

Remembering Dr. Weed

In December 2006, I was given the honor and the horror of being selected to “roast” Dr. Michael Weed at the faculty-student Christmas party at Austin Graduate School of Theology. The five minute bit was part of a video we students made as the main entertainment for the evening. I played Dr. Weed giving a lecture on New Testament theology to a class of a dozen or so diligent note-takers. And I played up every one of Dr. Weed’s idiosyncrasies and habits.

I exaggerated the way Dr. Weed dug into both eyes with the heels of his hands as he tried to remember a name or a date from the Middle Ages. I overdid the way he rubbed his forehead with all ten fingers as he contemplated the answer to a student’s question that had nothing to do with the topic at hand. I made fun of how Dr. Weed would talk randomly about seemingly unrelated events from different continents and centuries and then connect them all together to drive home his point that you didn’t even know he was making.

I quoted a lot of his well-worn lines like, “I’m old enough to say this book was written five years ago and it was really thirty” and “I wanna say this carefully…” and “I don’t want this to sound pejorative” and “I’ll give you a chance to push back on that in a minute.”

At one point in the video I mimicked Dr. Weed’s breakneck lecturing pace. We showed closeups of students doing their best to keep up. One student’s desk was littered with nubs of pencils he’d gone through. We used matches and slow motion to make it look like one student’s pen was literally catching on fire as she tried to keep up. I said one of Dr. Weed’s most used lines: “Am I going too fast? I’ll slow down.” And then I started talking even faster.

“Think with me…”
“We can do ethics in theology. Or are we doing theology in history? What class is this?”
“Fair enough?”
“Oh, Bernice!”

I ended the video with the way Dr. Weed always ended every single one of his lectures. “Peace.”

Later in the evening, Dr. Weed began his encouragement to the students by pointing out to everyone how foolish it was of me to put that performance on video the week before finals.

Those two years at Austin Grad were a formative time for me and Dr. Weed was at the very front and center of it all. I was reading the Bible for the first time as a narrative, as the Story of our God and his people, instead of a verse here and a verse there pulled out of context to support an argument. Scriptural dots were being connected. My faith in the Lord and his salvation mission was becoming more important than my strict adherence to a set of rules. I was appreciating Church history for the very first time in my life. I was understanding for the first time that tradition is the living faith of the dead and traditionalism is the dead faith of the living. He introduced me to Karl Barth and Augustine, Reinhold Niebuhr and Neil Postman, Bonhoeffer and Erasmus. He taught me about the sacral framework of our communities and churches. He showed me how we are being formed all the time by everything around us; nothing is neutral, everything is created or made for a purpose; form is function; the medium is the message. He personally worked with me through some of my early issues with what he called “theological puberty.” In my second year at Austin Grad I made sure I spent at least one afternoon per week in his office talking about theology and ministry, the current state and the coming future of our congregation in Marble Falls and the Church in America as a whole.

During my first seven or eight years preaching, a month did not go by that I didn’t consult my old Austin Grad notebooks to find a quote or an illustration from Dr. Weed that would help me in a sermon. The exact analogy. The perfect example. Dr. Weed made nearly half of my early sermons tolerable instead of torture.

After every lecture, Dr. Weed would stop and say, “Now, here’s how the Church needs to hear this. Here’s why this matters.” And it would get really practical really fast. Here’s what’s happening to Christians, this is what they are hearing and believing and doing, and here’s where the Scriptures can better form us. Here’s where the history can inform us. Here’s how our faith can transform us. When I returned to Austin Grad for a sermon seminar he would always ask me, “Allan, how are your people being formed?” It was always top-notch world-class scholarship with Dr. Weed. But it was always for the Church.

Dr. Weed finished his race on Saturday. He ran well. Very well. He died in Austin, loved by our God, forgiven by Christ Jesus, and filled to overflowing by the Holy Spirit of our Lord.

The tributes and memorials will be many over the next few days. Here’s a link to a beautiful piece authored by Todd Hall. Even if you’ve never heard of Michael Weed, this tribute by Todd is worth the read. Todd shares a letter Dr. Weed wrote to him after Todd’s wife died in 2000, a wonderful portrait of a teacher who genuinely loves his Lord and loves his students.

Dr. Weed is a renowned Christian scholar, a prolific writer, and a beloved teacher. His impact on preachers and churches and the Kingdom of God can never truly be measured. I am just one of his thousands of students. He was my teacher. So influential. I admire him and his thinking and his faith so much. My careful attention to Christian formation is a gift from Dr. Weed to me and to the churches where I’ve preached. Transformation and mission. Formation zones. Christian practices and spiritual disciplines. Ecumenical partnerships. 4Amarillo and 4Midland. All of that grows from seeds Dr. Weed planted in me and nurtured by faith during those crucial two years at Austin Grad.

I use the word “pejorative” because of Dr. Weed. I’m extra sensitive to the damaging effect of digital technologies because of Dr. Weed. And I sign every blog and every bulletin article and every letter and card with “Peace” because of Dr. Weed.

I thank God today for Dr. Weed. I praise God that he placed Dr. Weed right in front of me when I first started hungering and thirsting for a closer relationship with the Lord and growing in my desire to answer God’s calling to congregational ministry. May our heavenly Father bless all those who are grieving today. May we all be comforted by the many memories of how Dr. Weed impacted us, our ministries, and our faith. And may our Lord receive Dr. Weed into his loving and faithful arms on that great day of eternal resurrection that is coming very soon.



Journal of Christian Studies

The inaugural issue of the Journal of Christian Studies arrived in my mailbox two weeks ago, the entire issue is now free online, and I’m eager to share it with you today. The Journal is a thrice-yearly publication of the Center for Christian Studies in Austin, of which – full disclosure – my brilliant brother Keith is the Executive Director. In keeping with the long tradition begun by Austin Graduate School of Theology, the Journal of Christian Studies wants to make biblical scholarship accessible and practical for the local church. They’re going to use each issue to focus on a particular topic or theme and unpack it in a way that benefits ministers and lay leaders in their congregations. Keith describes the Journal of Christian Studies as “more accessible than the purely academic journals but more rigorous than the popular-level magazines,” a venue for “thought-provoking writing that instructs and encourages the church at large.”

This vision captures the very essence of the old Austin Graduate School of Theology, where serious scholarship intentionally moved smoothly from the ivory towers into the trenches of church leadership. I remember well my professors at Austin Grad – mainly Michael Weed, Alan McNicol, and Jeff Peterson – after 30-minutes of tough sledding through some complicated theology, taking a deep breath and saying, “Okay, here’s how the Church needs to hear this” or “Okay, here’s why this matters to your church,” then spending the next 30-minutes in very practical and helpful guidance. That’s what Keith and the Center for Christian Studies is attempting to continue, by offering biblical and theological education and training for local churches and church leaders. And this initial edition of the Journal of Christian Studies is a very good sign that they’re really onto something.

This first issue tackles the topic of the Church’s response to COVID-19 and the multiple challenges that lie ahead. It opens with Ed Gallagher’s piece on the local church as a worshiping and serving community of God’s people in which the author reminds us why regularly coming together in the same place at the same time is so important to the formation of Christian character. Relationship, reconciliation, bearing one another’s burdens – God is at work in the hard work of being community together. This is something I believe we have failed to adequately communicate in our churches and the current times demand we step up our teaching.

Keith compares the emergency procedures our churches enacted during the COVID lockdowns to similar emergency situations that forever altered the practice of Christian baptism and the communion meal. He cautions us to engage in serious thought and reflection when it comes to our language and our rituals, especially as it concerns our rapid move into live-streaming our Lord’s Day worship assemblies.

Todd Rester provides some helpful historical reminders that our current day is not the first in which God’s Church has dealt with a global health crisis. It’s almost refreshing to read that church leaders in the Middle Ages also took steps to mitigate the spread of the plague and other horrible diseases, while still maintaining pastoral duties to the flock. At the same time, it’s almost depressing to realize that they were more faithful and brave than we seem to be. There are lessons to be learned from looking at the history.

Todd Hall completes the issue with a focused look at the pandemic’s effect on spiritual formation. How do we recover our spiritual disciplines? How do we deliberately move away from the screens and the earbuds, scrolling through Facebook and binging the latest Netflix drama, isolation and fear of the other, toward more intentional time with God in Word and prayer and with his people in service and worship?

I can’t recommend enough to you this issue of this brand new journal. It’s deep and serious theology of the Church and what our God is doing in and through his gathered people, and how the pandemic has impacted our expectations and experiences. It’s a call to pay closer attention to what we do and why we do it when we come together. Read the whole thing. Start with Keith’s article first.



Equipped, Encouraged, and Inspired

When I arrived at Austin Graduate School of Theology in the fall of 2005, I knew how to write and how to speak; I did not know how to read the Bible or preach. Two years of excellent theological training at the feet of Austin Grad’s faculty gave me the solid foundation and start I wanted. Since then, the yearly Sermon Seminar provides the ongoing education and spiritual renewal I need.

For 48-years, the Austin Grad Sermon Seminar has been the go-to, roll-up-your-sleeves working conference for those of us who proclaim the Good News every week. The school annually brings together the best of our preachers and teachers of preachers to provide exegetical support, expository assistance, and homiletical help. It’s a combination worship retreat and sermon-planning session drenched in encouragement, faith, Christian hope, and joy. And the seminar last week was as good as any of them.

I was blessed by the fiery passion of Jim Reynolds as he opened the doors to the jailhouse church of Colossians and challenged us to view and preach all of Scripture through a Kingdom of God lens. I laughed out loud at the witty one-liners and quietly reflected on the penetrating insights of Mark Hamilton, who presented the Decalogue with authority and honesty. Hamilton at once amuses and convicts the whole room when he says of the Ten Commandments, “I thought if I ran short on time I would just skip the unpopular ones. Turns out, that’s all of them!” Harold Shank has such a remarkable way of making the ancient words feel like they were written yesterday, he left me trying to figure out how I could get away with preaching a two-year series from Deuteronomy. And Allen Black reminded us of the grand themes of the Gospel of Luke, inspiring us to declare and commit to the world for which our Lord lived and died.

A preacher can get solid exegesis and theological insights from any number of fine conferences. But at Austin Grad, they begin, end, and saturate every session with how it might all benefit the Church. How does the Church need to hear this? Why is this important for the Church? How does this passage increase faith? How do these verses help people live better lives and make sense of the chaos that surrounds them? Those are the questions that drove my professors fifteen years ago and still seem to be at the heart of Austin Grad’s every intent.

Every year, I leave the Sermon Seminar better equipped, encouraged, and inspired for the task to which I am called. I would invite you to make your plans with me now for the 49th event in 2020.



Working Every Day

My brilliant brother Keith Stanglin has written a provocative post for the Christian Studies blog at Austin Graduate School of Theology on “Sexual Harassment and Hollywood’s Double Standard.” He expertly exposes the hypocrisy of an industry that sells sex as nothing more than a bodily function, a pleasurable thing to do with another person — sex whenever and with whomever you will — but then “occasionally wants to maintain that sex is an intimate matter, not for public consumption, not for objectification or merely for someone else’s pleasure.” He makes the point in this post that the entertainment industry’s very public outcry against the bad sexual behavior is counter to Hollywood’s core message and actually belongs to the mindset of a Christian worldview. The message characterized by #metoo and timesup and punctuated by black dresses at the Golden Globes is hard to arrive at without a Christian understanding of God and humans and sex. So, the whole thing is confused and it’s confusing. And, in Keith’s estimation, nothing will change in Hollywood or popular culture or in American society unless there’s some kind of honest evaluation of and commitment to the Christian ethic. In other words, don’t hold your breath. But do read his post.


Our God is putting people in front of you every day. He’s bringing people right into your presence all the time.  God is always at work, constantly drawing people to himself. And we get to decide each time whether to lean in or step back. You get to decide whether to say ‘yes’ or to ignore it.

How many times did Moses balk? For some reason, he thought he had to be somebody important for God to use him. Think about Joseph: his brothers hated him, they sold him into slavery, he winds up in the governor’s house, he gets thrown in prison, then he becomes second-in-command in the Egyptian Empire. At the end of the story Joseph says twice that God put him where he was in order to save many lives. That’s the reason God chose Moses, to save many lives. The same goes for Jonah and Esther and Samuel and Deborah and Peter and Paul. And you, too.

You were chosen by God in Christ for the saving of many lives. God is always working to save lives. And he usually uses the least likely people to do it.

In John 5, Jesus says, “My Father is at work every day and I, too, am working.” Don’t you love that?

“My Father is at work every day and I, too, am working.” Oh, I want that to be my attitude. I want to be taken over by that thought. Don’t you?

“My Father is at work every day and I, too, am working.” That’s Jesus. That’s the One who came, in his own words, not to be served, but to serve and to give his life to save many lives.

And on that last night before he willingly walked to the cross, just hours before his death that would take away the sin of the world and reconcile all of creation back to the Creator, he looked his followers in the eye and said, “Remember, you didn’t choose me; I chose you and appointed you to go and bear fruit — fruit that will last!”

May our eyes be open and our hearts in tune with what God has planned for us in 2018. May we embrace his vision and throw ourselves into his mission with everything we’ve got, to his eternal glory and praise!



Retrieval Theology


If, as we have noted in this space this week, the Church cannot escape its past and if the Church is influenced in both negative and positive ways by its history and tradition, it seems like we ought to embrace this history in order to examine it. It’s ours anyway; we belong to it. Why not learn from it? Why not study the things we find misguided so we can avoid them in our time today and incorporate the things that might actually benefit our spiritual formation and our passing on of the faith?

I’ll conclude my thoughts on Dr. Keith Stanglin’s article “Restorationism and Church History: Strange Bedfellows?” with today’s post. Honestly, this has been much more a re-hash of his work — not too much original thought from me.

Keith suggests we engage in what a lot of people call “retrieval theology.”

“This is not a call to re-create or ape the faith and practice of a specific time or place from the past; not every thought or practice in church history is equally good or relevant for us. It means learning from the wisdom of our ancestors and appropriating the best that it has to offer for the sake of the church today.”

There are many valid and good reasons for embracing all of church history. One, it gives us our identity; knowing our past helps us know who we are and from where we came. Two, it gives us wisdom; most of the questions and debates we face today have been handled or anticipated at some point in the church’s history. Third, we could gain some needed perspective from the study of church history; the history calls us to a holy balance. Knowing the history of our practices and traditions will help us recognize the swing of the pendulum over time. Then we can start to get a good idea of the pendulum’s position and direction and momentum. Then we’ll be better equipped to take the pendulum where it needs to go or, as Keith puts it, “to stand in its way and push back before it goes too far.”

Studying church history can confirm or challenge our interpretations of Scripture. Maybe this is one of the main reasons we resist it. We like to think our interpretation and practices are pure and strictly biblical and come from an un-biased heart. I know that’s what a lot of us have thought. I remember being told at an early age that if everybody in the world would just read the Bible with clear eyes and an open, honest heart, without any preconceived notions, then everybody would believe and worship just like we do. I still occasionally hear versions of that today! When will we admit that a lot of our “distinctives” in Churches of Christ are not born of slam-dunk biblical arguments or unambiguous passages of Scripture? Most of our distinctive practices are not wrong — I think I’d argue they are all faithful and good and beneficial to a life of discipleship to Jesus. But our arguments come from history, not from Scripture. Every Sunday communion and acappella worship and baptism for the forgiveness of sins comes from what our own guy Everett Ferguson calls “historical foreground.” It’s the historical norm that confirms no baptizing for the dead AND observing the Lord’s Meal every Lord’s Day.

Finally, this concluding section from Keith’s article, with which I strongly agree and advocate:

“Restorationism and church history need not be an odd couple, but can be more like the dynamic duo. I personally applaud and support the genius of Thomas Campbell’s restoration vision: The unity of all Christians by means of restoration based on Scripture. Thus articulated, I stand behind the restoration vision. But I must take leave of any interpretation and application of Scripture in the church that seeks to bypass nearly two millennia of church history, or tries to read the Bible as if no one has read it before, or tries to do theology and worship as if they have not been done for the last 1,900 years. The “Bible only,” in this sense, has never worked.”

Retrieval theology is about embracing and knowing our past — all of it —in order to benefit the Church today and into the future. It requires the discipline of learning from our mistakes, the stamina to refuse to repeat bad decisions and bad practices, and the hard work of incorporating the good and faithful from our past into our present. It also demands a humility in the knowledge that we’re not the first ones to attempt to follow Jesus, we’re not the only ones, we’re not the only ones who have done some really good work by God’s grace, and we’re not the only ones who need God’s grace to cover us in the things we’ve really messed up.



Tradition Informing Scripture

DoleHulaBefore we continue our discussion of Dr. Keith Stanglin’s article “Restorationism and Church History: Strange Bedfellows?” I must wish my beautiful wife Carrie-Anne a very happy birthday. Today is Wednesday so, with our church schedule, it’ll be impossible for the family to celebrate together with our traditional birthday dinner. That’ll have to wait until tomorrow evening. It’ll be our typical Sharky’s burrito tonight and the birthday steak dinner tomorrow. But, Carrie-Anne, I love you, darling. I hope you have a fabulous day.


BonoPetersonAlso, if you’re a Eugene Peterson fan or if you’re a fan of U2 or, especially, if you’re a fan of both the Irish rocker and The Message translator you might spend 21-minutes today checking out this video. Fuller Theological Seminary has produced a very short and very high-quality documentary on how Peterson and Bono engage the Psalms. Apparently, once Peterson finished the Old Testament “Message-style,” Bono began reading the Psalms in a whole different way. He reached out to Peterson and the two have become pretty good friends. The short film documents a visit Bono had with Peterson at the author’s mountain home in Montana in which they discussed together the Psalms, honesty and dishonesty in Christian art and music, and violence. It’s good. Really interesting. It’s funny listening to Peterson butcher the name of “Rolling Stone” magazine and refer to the floor near the stage at a U2 concert as the “mash pit.” It’s also really cool when Peterson, while discussing the imprecatory psalms, tells Bono, “We’ve got to learn how to cuss without cussing.” Bono replies, “Yeah, I like that. That’s going to stick with me.” You can watch the video by clicking here.



Though we in the American Restoration Movement have been intentional in ignoring and resisting any church history before the early 19th century, we cannot deny that all of us are influenced and shaped by all church history. We don’t acknowledge it, mainly, because we take it for granted. Keith points out that the New Testament table of contents in our Bibles is taken for granted as some kind of unquestionable truth as if it came straight from the apostles at the end of the first century. So, we make an exception to Thomas Campbell’s “nothing not as old as the New Testament” when we accept the New Testament itself (see yesterday’s post).

Keith argues for making these exceptions, which we all make, “with clear eyes and full awareness.”

We could spend several days talking about the things we believe and practice in our churches that are not “as old as the New Testament.” The separation of the Lord’s Supper from an actual meal didn’t begin to happen until late in the second century and into the third. Nobody thought to refer to God as a three-person Trinity until the second century and it wasn’t made an official church position until the fourth. The idea of translating the Old Testament from the original Hebrew instead of the Greek came from the fourth century. The use of unleavened bread in the Lord’s Supper didn’t happen until the eleventh century. Congregational singing in harmony wasn’t practiced until the twelfth century. These are all beliefs and practices (innovations?) that are not “as old as the New Testament.” Yet, instead of throwing them out, we take them for granted in our faith and worship.

Let’s also acknowledge that there are plenty of practices which are as old as the New Testament, commands and examples written in our holy Scriptures, that we don’t practice, and would never consider practicing, because of church history and tradition. To move the conversation along, allow me to concentrate today on two very obvious ways Keith observes that we adhere to church tradition and actually use church history to interpret Scripture and inform our practice.

The first is with baptism for the dead that the apostle Paul mentions in 1 Corinthians 15:29:

“Whatever this practice was, we do not practice or endorse it. Why don’t we practice it? It is not because Paul expresses disapproval, because he does not. In fact, he raises the issue to show the Corinthians how, though they deny the resurrection, their practices are undergirded by a belief in the resurrection. Far from being negative about baptism for the dead, Paul is neutral or perhaps positive. So why doesn’t the church now baptize for the dead? The reason we do not baptize for the dead is because the historic church has not baptized for the dead.”

Imagine if we had nothing else in Scripture about baptism for the dead other than this one verse in 1 Corinthians which, by the way, is indeed the case. But what if the historical record were different? What if there were written documents from the second and third centuries attesting to and approving a ritual for baptism for the dead? We would probably be practicing it today! But with the exception of Latter-Day Saints, no one in the history of Christianity has practiced baptism for the dead. So we interpret the verse in 1 Corinthians 15 as an aberrant practice. We’re convinced that if Paul had been writing a sacramental theology, he would have clearly condemned the practice in unambiguous terms. Why? Because no one’s ever done it. As Keith points out, Sunday School classes have a lot of questions when they study 1 Corinthians, but they never seriously consider the thought of restoring this practice. So, we’ve got a first-century New Testament practice left completely out of our faith and worship today based solely on church tradition and history.

Let’s do one more: the Lord’s Supper. The way we observe the meal today bears almost zero resemblance to the ritual as it is understood and taught and practiced in the New Testament. The very fact that we eat the cracker and sip the little swallow of juice separate from a full evening meal is enough evidence to acknowledge that we are influenced and shaped by church history and tradition. Our insistence on the use of unleavened bread is a relatively new innovation that helped split the Eastern and Western churches in the eleventh century. The early church didn’t use unleavened bread for the same reasons it didn’t use bitter herbs, lamb, and multiple cups of wine. But we demand unleavened bread today. Why? Because the Roman Church made the change about a thousand years ago.

So, let’s look at Scripture. What does the New Testament say regarding the day to eat the Lord’s Supper? According to Acts 20:7, the church in Troas met on the first day of the week to break bread. This is the only reference we have in Scripture for Sunday. And it’s tricky because they wound up eating it after midnight. The Last Supper took place in the middle of the week. The church in Jerusalem did it daily (Acts 2:46) and Paul doesn’t give us a day in 1 Corinthians (11:26). We don’t have a whole lot on the day itself.

On the other hand, there’s a much more clear and consistent Scriptural testimony regarding location. The Last Supper was eaten in an “upper room.” The early church also celebrated the meal in an “upper room” (Acts 20:8).

So why do we insist on Sunday as the day to observe the Lord’s Supper but we place no guidelines at all on where the Supper can be taken? Based on Scripture alone, it’s not clear that the day is any more or less important than the location. If anything, there’s more testimony about the location than the day. Why do we dismiss any discussion about where we’re supposed to eat the Lord’s Supper as irrelevant while, at the same time, we spend a ton of time and energy searching the Scriptures to make a strong case for the Sunday timing?

“Tradition — a tradition that extends unbroken back to the second century — repeatedly attests to the importance of the day, not the location. The historic tradition supports the theological case for the importance of resurrection day and, therefore, the possibility of celebrating other significant times and seasons. Celebrating the Supper in an upper room has always been, according to this same tradition, an indifferent matter, as it rightly is for us. But despite all the vast changes in the theology and practice of communion, a Lord’s Day never passed in the first fifteen centuries without celebration of the Lord’s Supper. Whether we realize it or not, the church’s history is a decisive factor that influences our faith and practice.”

Rather than attempting to run away from church tradition, which we cannot; instead of ignoring or resisting church history and tradition, which would require we deny most of our formation influences, why not embrace the history and examine it? Why not search for the centuries of wisdom that are available in acknowledging our past: the good and the not so good, the faithful and the not so faithful?



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